BERKClir 

LIBRARY 

UNIVSRSITY  Of 
CAIIFORNIA 


3 


' 


THB 


SAINTS'   EVERLASTING   REST 


BY 

REY.  RICHARD  BAXTER. 


ABRIDGED    BY   BENJAMIN   EAWCETT,    A.  M. 


WITH    EXTRACTS    FROM 

AN     INTRODUCTORY     ESSAY 

BT     THOMAS     IBIZIIB,     S6Q 

H.     DAYTON,    PUBLISHER, 

36    HOWARD  STREET. 
WDIANAPOLIS,    IND.  : — ASHBR  &  COMPANY. 

1859. 


512  5 1773 


**H*TMM 


8VfJ 
1853 


EXTRACTS 

FROM 

AN    INTRODUCTORY   ESSAY, 

BY  THOMAS  ERSKINE,  ESQ.,  ADVOCATE. 


We  do  not  abrogate  to  ourselves  so  much  as  to  suppose,  that  our 
commendation  can  add  any  thing  to  the  authority  of  such  a  name  as 
that  of  Richard  Baxter.  He  belonged  to  a  class  of  men,  whose 
characters  and  genius,  now  universally  venerated,  seem  to  have  been 
most  peculiarly  adapted,  by  Divine  Providence,  to  the  circumstances  of 
their  age  and  country.  We  do  not  speak  only  of  those  who  partook 
in  Baxter's  views  of  ecclesiastical  polity;  but  of  those  who,  under  any 
name,  maintained  the  cause  of  truth  and  liberty,  during  the  eventful 
period  of  the  seventeenth  century.  They  were  made  of  the  same  firm 
stuff  with  the  Wickliffs,  and  the  Luthers,  and  the  Knoxes,  and  the  Cran- 
mers,  and  the  Latimers,  of  a  former  age.  They  formed  a  distinguished 
division  of  the  same  glorious  army  of  reformation;  they  encountered 
similar  obstacles,  and  they  were  directed,  and  supported,  and  animated, 
by  the  same  spirit.  They  were  the  true  and  enlightened  crusaders, 
who,  with  all  the  zeal  and  courage  which  conducted  their  chivalrous 
ancestors  to  the  earthly  Jerusalem,  fought  their  way  to  the  heavenly 
city;  and  rescuing,  by  their  sufferings  and  by  their  labours,  the  key  of 
knowledge  from  the  unworthy  hands  in  which  it  had  long  lain  rusted  J 
and  misused,  generously  left  it  as  a  rich  inheritance  to  all  coming  gcner-* 
ations.  They  speak  with  the  solemn  dignity  of  martyrs.  They  seem 
to  feel  the  importance  of  their  theme,  and  the  perpetual  presence  of 
Him  who  is  the  great  subject  of  it.  There  are  only  two  things  which 
they  seem  to  consider  as  realities — the  favour  of  God  and  the  enmity 
of  God;  and  only  two  parties  in  the  universe  to  choose  between — the 
party  of  God,  and  the  party  of  his  adversaries.  Hence  that  heroic  and 
noble  tone  which  marks  their  lives  and  their  writings.   They  had  chosen 

842 


4  INTRODUCTORY    ESSAY. 

their  side,  and  they  kribw  that  it  was  worthy  of  all  they  could  do  or 
suffer  for  it. 

The  agitated  state  of  surrounding  circumstances  gave  them  continual 
proof  of  the  instability  of  all  things  temporal;  and  inculcated  on  them 
the  necessity  of  seeking  a  happiness  which  might  be  independent  of 
external  things.  They  thus  practically  learned  the  vanity  and  nothing- 
ness of  life,  except  in  its  relation  to  eternity;  and  they  declared  to  their 
fellow-creatures  the  mysteries  of  the  kingdom  of  God,  with  the  tone  of 
men  who  knew  that  the  lightest  word  which  they  spoke  outweighed,  in 
the  balance  of  reason  as  well  as  of  the  sanctuary,  the  value  of  all 
earth's  plans,  and  politics,  and  interests.  They  were  upon  high  and  firm 
ground.  They  stood  in  the  midst  of  that  tempestuous  ocean,  secure 
on  the  Rock  of  Ages ;  and  as  they  uttered  to  those  around  them  their 
invitations,  or  remonstrances,  or  consolations,  they  thought  not  of  the 
tastes,  but  of  the  necessities  of  men — they  thought  only  of  the  differ- 
ence between  being  lost  and  being  saved,  and  they  cried  aloud,  and 
spared  not. 

There  is  no  doubt  a  great  variety  of  thought,  and  feeling,  and  expres- 
sion, to  be  met  with  in  the  theological  writers  of  that  class;  but  deep 
and  solemn  seriousness  is  the  common  character  of  them  all.  They 
seem  to  have  felt  much.  Religion  was  not  allowed  to  remain  as  an 
unused  theory  in  their  heads;  they  were  forced  to  live  on  it  as  their 
food,  and  to  have  recourse  to  it  as  their  only  strength  and  comfort.  Hence 
their  thoughts  are  never  given  as  abstract  views;  they  are  always  deeply 
impregnated  with  sentiment.  Their  style  reminds  us  of  the  light  which 
streams  through  the  stained  and  storied  windows  of  an  ancient  cathe- 
dral. It  is  not  light  merely,  but  light  modified  by  the  rich  hues,  and 
the  quaint  forms,  and  the  various  incidents,  of  the  pictured  medium 
through  which  it  passes.  So  these  venerable  worthies  do  not  give  us 
merely  ideas,  but  ideas  coloured  by  the  deep  affections  of  their  own 
hearts;  they  do  not  merely  give  us  truth,  but  truth  in  its  historical 
application  to  the  various  struggles,  and  difficulties,  and  dejections  of 
their  strangely-chequered  lives.  This  gives  a  great  interest  to  their 
writings.  They  are  real  men,  and  not  books,  that  we  are  conversing 
with.  And  the  peace,  and  the  strength,  and  the  hope,  which  they 
describe,  are  not  the  fictions  of  fancy,  but  the  positive  and  substantial 
effects  of  the  knowledge  of  God  on  their  own  minds.  They  are  thus 
not  merely  waymarks  to  direct  our  jouraeyings;  they  seem  themselves 


INTRODUCTORY    ESSAY.  5 

pilgrims  travelling  on  the  same  road,  and  encouraging  us  to  keep  pace 
with  them.  In  their  books,  they  seem  thus  still  to  journey,  still  to  com- 
bat; but,  O!  let  us  think  of  the  bright  reality! — their  contests  are  past, 
their  labours  are  over;  they  have  fought  the  good  fight,  and  they  are 
now  at  rest,  made  perfect  in  Christ  Jesus.  They  are  joined  to  that 
cloud  of  witnesses,  of  whom  the  world  was  not  worthy;  and  their 
names  are  inscribed  in  the  rolls  of  heaven;  yet  not  for  their  own  glory, 
but  for  the  glory  of  him  who  washed  them  from  their  sins  in  his  own 
blood,  and  whose  strength  was  made  perfect  in  their  weakness. 

These  were  the  great  men  of  England,  and  to  them,  under  God,  is 
England  indebted  for  much  of  that  which  is  valuable  in  her  public  insti- 
tutions, and  in  the  character  of  her  people.  They  were  indeed  a  noble 
army;  they  were  born  from  above" to  be  the  combatants  for  truth,  they 
were  placed  in  the  gap,  and  they  held  their  ground,  or  fell  at  their  posts. 

In  this  army  Richard  Baxter  was  a  standard-bearer.  He  laboured 
much,  as  well  in  preaching  as  in  writing;  and  with  an  abundant  blessing 
on  both.  He  had  all  the  high  mental  qualities  of  his  elass  in  perfection. 
His  mind  is  inexhaustible,  and  vigorous,  and  vivacious,  to  an  extraordi- 
nary degree.  He  seizes  irresistibly  on  the  attention,  and  carries  it  along 
with  him;  and  we  assuredly  do  not  know  any  author  who  can  be  com- 
pared with  him,  for  the^power  with  which  he  brings  his  reader  directly 
face  to  face  with  death,  and  judgment,  and  eternity;  and  compels  him 
to  look  upon  them,  and  converse  with  them.  He  is  himself  most  deeply 
serious,  and  the  holy  solemnity  of  his  own  soul  seems  to  envelope  the 
reader,  as  with  the  air  of  a  temple. 

The  Saints'  Everlasting  Rest  was  written  on  a  bed  of  sickness.  It 
contains  those  thoughts  and  feelings  which  occupied,  and  fortified,  and 
animated  the  author,  as  he  stood  on  the  brink  of  eternity.  The  exam- 
ples of  heavenly  meditation  which  he  gives,  really  breathe  of  heaven; 
and  the  importance  of  such  meditation,  as  a  duty,  and  as  a  means  of 
spiritual  growth,  is  admirably  set  forth,  and  most  powerfully  enforced. 
And  is  it  not  a  most  pernicious  madness  and  stupidity  to  neglect  this 
duty  ?  Is  it  not  strange  that  such  prospects  should  excite  so  little  inter- 
est? Is  it  not  strange  that  the  uncertainty  of  the  duration  of  life,  and 
the  certainty  of  its  sorrows,  do  not  compel  men  to  seek  refuge  in  that 
inheritance  which  is  incorruptible,  undefiled,  and  which  fadeth  not  away? 
Is  it  not  strange  that  the  offers  of  friendship,  and  intimate  relation- 
ship, which  God  is  continually  holding  out  to  us,  should  be  slighted, 
1* 


6 


INTRODUCTORY    ESSAY 


even  in  competition  with  the  society  of  those  whom  we  cannot  but 
despise  and  reprobate?  Is  it  not  strange  that  we  should,  day  after  day, 
allow  ourselves  to  be  duped  by  the  same  false  promises  of  happiness, 
which  have  disappointed  us,  just  as  often  as  they  have  been  trusted?  O! 
let  us  be  persuaded,  that  there  is  no  rest  in  created  things.  No :  there 
is  no  rest,  except  in  Him  who  made  us.  Who  is  the  man  that  can  say 
he  has  found  rest  elsewhere?  No  man  says  it.  May  God  open  our 
hearts,  as  well  as  our  understandings,  to  see  the  truth;  that  we  may 
practically  know  the  insufficiency,  and  hollowness,  and  insecurity  of  ail 
earthly  hopes;  and  that  we  may  be  led,  in  simplicity  and  earnestness, 
to  seek,  and  so  to  find,  our  rest  in  Himself.  T.  E. 

Edinburgh,  February,  1834. 


THE 


COMPILER'S    PREFACE 


Mr.  Richard  Baxter,  the  author  of  the  Saints'  Rest,  so  well  known 
to  the  world  by  this  and  many  other  excellent  and  useful  writings,  was 
a  learned,  laborious,  and  eminently  holy  divine  of  the  last  age.  He  was 
born  near  Shrewsbury  in  1615,  and  died  at  London  in  1691. 

His  ministry,  in  an  unsettled  state,  was  for  many  years  employed  with 
great  and  extensive  success,  both  in  London  and  in  several  parts  of  the 
country;  but  he  was  no  where  fixed  so  long,  or  with  such  entire  satis- 
faction to  himself,  and  apparent  advantage  to  others,  as  at  Kiddermin- 
ster. His  abode  there  was  indeed  interrupted,  partly  by  his  bad  health, 
Dut  chiefly  by  the  calamities  of  a  civil  war,  yet  in  the  whole  it  amounted 
to  sixteen  years;  nor  was  it  by  any  means  the  result  of  his  own  choice, 
or  that  of  the  inhabitants  of  Kidderminster,  that  he  never  settled  there 
again,  after  his  going  from  thence  in  1660.  Before  his  coming  thither, 
the  place  was  overrun  with  ignorance  and  profaneness;  but,  by  the  divine 
blessing  on  his  wise  and  faithful  cultivation,  the  fruits  of  righteousness 
sprung  up  in  rich  abundance.  He  at  first  found  but  a  single  instance 
or  two  of  daily  family  prayer  in  a  whole  street;  and,  at  his  going  away, 
but  one  family  or  two  could  be  found  in  some  streets  that  continued  to 
neglect  it.  And  on  Lord's  days,  instead  of  the  open  profanation  to 
which  they  had  been  so  long  accustomed,  a  person,  in  passing  through 
the  town,  in  the  intervals  of  public  worship,  might  overhear  hundreds 
of  families  engaged  in  singing  psalms,  reading  the  Scriptures  and 
other  good  books,  or  such  sermons  as  they  had  wrote  down,  while  they 
heard  them  from  the  pulpit.  His  care  of  the  souls  committed  to  his 
charge,  and  the  success  of  his  labours  among  them,  were  truly  remark- 
able; for  the  number  of  his  stated  communicants  rose  to  six  hundred, 
of  whom  he  himself  declared  there  were  not  twelve  concerning  whose 
sincere  piety  he  had  not  reason  to  entertain  good  hopes.  Blessed  be 
God,  the  religious  spirit  which  was  thus  happily  introduced,  is  yet  to  be 
traced  in  the  town  and  neighbourhood  in  some  degree — O  that  it  were 
in  a  greater! — and  in  proportion  as  that  spirit  remains,  the  name  of  Mr. 
Baxter  continues  in  the  most  honourable  and  affectionate  remembrance. 

As  a  writer,  he  has  the  approbation  of  some  of  his  greatest  contempo- 
raries, who  best  knew  him,  and  were  under  no  temptations  to  be  partial 


g  COMPILER'S    PREFACE. 

in  his  favour.  Dr.  Barrow  said  "His  practical  writings  were  never 
mended,  and  his  controversial  ones  seldom  confuted."  With  a  view  to 
his  casuistical  writings,  the  Hon.  Robert  Boyle  declared,  "He  was  the 
fittest  man  of  the  age  for  a  casuist,  because  he  feared  no  man's  displea- 
sure, nor  hoped  for  any  man's  preferment."  Bishop  Wilkins  observed 
of  him,  "that  he  had  cultivated  every  subject  he  had  handled;  that  if  he 
had  lived  in  the  primitive  times,  he  would  have  been  one  of  the  fathers 
of  the  church ;  and  that  it  was  enough  for  one  age  to  produce  such  a 
person  as  Mr.  Baxter."  Archbishop  Usher  had  such  high  thoughts  of 
him,  that,  by  his  earnest  importunity,  he  put  him  upon  writing  several 
of  his  practical  discourses,  particularly  that  celebrated  piece,  his  Call  to 
the  Unconverted.  Dr.  Manton,  as  he  freely  expressed  it,  "thought  Mr. 
Baxter  came  nearer  the  apostolical  writings  than  any  man  in  the  age." 
And  it  is  both  as  a  preacher  and  a  writer  that  Dr.  Bates  considers  him, 
when,  in  his  funeral  sermon  for  him,  he  says:  "In  his  sermons,  there 
was  a  rare  union  of  arguments  and  motives,  to  convince  the  mind  and 
gain  the  heart.  All  the  fountains  of  reason  and  persuasion  were  open 
to  his  discerning  eye.  There  was  no  resisting  the  force  of  his  discourses, 
without  denying  reason  and  divine  revelation.  He  had  a  marvellous 
facility  and  copiousness  in  speaking.  There  was  a  noble  negligence  in 
his  style,  for  his  great  mind  could  not  stoop  to  the  affected  eloquence 
of  words :  he  despised  flashy  oratory,  but  his  expressions  were  clear  and 
powerful;  so  convincing  the  understanding,  so  entering  into  the  soul,  so 
engaging  the  affections,  that  those  were  as  deaf  as  adders  who  were  not 
charmed  by  so  wise  a  charmer.  He  was  animated  with  the  Holy  Spirit, 
and  breathed  Tselestial  fire,  to  inspire  heat  and  life  into  dead  sinners,  and 
to  melt  the  obdurate  in  their  frozen  tombs.  His  books,  for  their  num- 
ber (which  it  seems  was  more  than  one  hundred  and  twenty)  and  variety 
of  matter  in  them,  make  a  library.  They  contain  a  treasure  of  contro- 
versial, casuistical,  and  practical  divinity.  His  books  of  practical  divinity 
have  been  effectual  for  more  numerous  conversions  of  sinners  to  God, 
than  any  printed  in  our  time ;  and,  while  the  church  remains  on  earth, 
will  be  of  continual  efficacy  to  recover  lost  souls.  There  is  a  vigorous 
pulse  in  them,  that  keeps  the  reader  awake  and  attentive." — To  these 
testimonies  may  not  improperly  be  added  that  of  the  editors  of  his  prac- 
tical works  in  four  folio  volumes;  in  the  preface  to  which  they  say: — 
"Perhaps  there  are  no  writings  among  us  that  have  more  of  a  true 
Christian  spirit,  a  greater  mixture  of  judgment  and  affection,  or  a  greater 
tendency  to  revive  pure  and  undefiled  religion;  that  have  been  more 
esteemed  abroad,  or  more  blessed  at  home,  for  the  awakening  the  secure, 
instructing  the  ignorant,  confirming  the  wavering,  comforting  the  dejected, 
recovering  the  profane,  or  improving  such  as  are  truly  serious,  than  the 
practical  works  of  this  author."  Such  were  the  apprehensions  of  emi- 
nent persons,  who  were  well  acquainted  with  Mr.  Baxter  and  his  writings. 


COMPILER'S    PREFACE. 


9 


It  is  therefore  the  less  remarkable  that  Mr.  Addison,  from  an  accidental 
and  a  very  imperfect  acquaintance,  but  with  his  usual  pleasantness  and 
candour,  should  mention  the  following  incident:  "I  once  met  with  a  page 
of  Mr.  Baxter.  Upon  the  perusal  of  it,  I  conceived  so  good  an  idea  cf 
the  author's  piety,  that  I  bought  the  whole  book." 

Whatever  other  causes  might  concur,  it  must  chiefly  be  ascribed  to 
Mr.  Baxter's  distinguishing  reputation  as  a  preacher  and  a  writer,  that, 
presently  after  the  restoration,  he  was  appointed  one  of  the  chaplains  in 
ordinary  to  King  Charles  II.,  and  preached  once  before  him  in  triat 
capacity;  as  also  that  he  had  an  offer  made  him  by  the  Lord  Chancellor 
Clarendon  of  the  bishopric  of  Hereford,  which,  in  a  respectful  letter  to 
his  lordship,  he  saw  proper  to  decline. 

The  Saints'  Rest  is  deservedly  esteemed  one  of  the  most  valuable 
parts  of  his  practical  works.  He  wrote  it  when  he  was  far  from  home, 
without  any  book  to  consult  but  his  Bible,  and  in  such  an  ill  state  of 
health  as  to  be  in  continual  expectation  of  death  for  many  months;  and 
therefore,  merely  for  his  own  use,  he  fixed  his  thoughts  on  this  heavenly 
subject,  "which,"  says  he, "hath  more  benefited  me  than  all- the  studies 
of  my  life."  At  this  time  he  could  be  little  more  than  thirty  years  old. 
He  afterwards  preached  over  the  subject  in  his  weekly  lecture  at  Kidder- 
minster, and  in  1656  he  published  it;  and  indeed  it  appears  to  have  been 
the  first  that  ever  he  published  of  all  his  practical  writings.  Of  this 
book  Dr.  Bates  says:  "It  wTas  written  by  him  when  languishing  in  the 
suspense  of  life  and  death,  but  has  the  signatures  of  his  holy  and  vigor- 
ous mind.  To  allure  our  desires,  he  unveils  the  sanctuary  above,  and 
discovers  the  glories  and  joys  of  the  blessed  in  the  Divine  Presence,  by 
a  light  so  strong  and  lively,  that  all  the  glittering  vanities  of  this  world 
vanish  in  that  comparison,  and  a  sincere  believer  will  despise  them,  as 
one  of  mature  age  does  the  toys  and  baubles  of  children.  To  excite 
our  fear,  he  removes  the  screen,  and  makes  the  everlasting  fire  of  hell  so 
visible,  and  represents  the  tormenting  passions  of  the  damned  in  those 
dreadful  colours,  that,  if  duly  considered,  would  check  and  control  the 
unbridled,  licentious  appetites  of  the  most  sensual  wretches." 

Heavenly  rest  is  a  subject  in  its  own  nature  so  universally  important 
and  interesting,  and  at  the  same  time  so  truly  engaging  and  delightful, 
as  sufficiently  accounts  for  the  great  acceptance  which  this  book  has 
met  with;  and  partly,  also,  for  the  uncommon  blessing  which  has 
attended  Mr.  Baxter's  manner  of  treating  the  subject,  both  from  the 
pulpit  and  the  press.  For  where  are  the  operations  of  divine  grace 
more  reasonably  to  be  expected,  or  where  have  they,  in  fact,  been  more 
frequently  discerned,  than  in  concurrence  with  the  best-adapted  means  ? 
And  should  it  appear  that  persons  of  distinguishing  judgment  and 
piety  have  expressly  ascribed  their  first  religious  impressions  to  the 
hearing  or  reading  the  important  sentiments  contained  in  this  book;  or, 


10  COMPILER'S    PREFACE. 

after  a  long  series  of  years,  have  found  it  both  the  counterpart  and  the 
improvement  of  their  own  divine  life;  will  not  this  be  thought  a  consid- 
erable recommendation  of  the  book  itself? 

Among  the  instances  of  persons  that  dated  their  true  conversion  from 
hearing  the  sermons  on  the  Saints'  Rest,  when  Mr.  Baxter  first  preached 
them,  was  the  Rev.  Mr.  Thomas  Doolittle,  M.  A.,  who  was  a  native  of 
Kidderminster,  and  at  that  time  a  scholar,  about  seventeen  years  old; 
whom  Mr.  Baxter  himself  afterwards  sent  to  Pembroke  Hall,  in  Cam- 
bridge, where  he  took  his  degree.  Before  his  going  to  the  university, 
he  was  upon  trial  as  an  attorney's  clerk,  and  under  that  character,  being 
ordered  by  his  master  to  write  something  on  a  Lord's  day,  he  obeyed 
with  great  reluctance,  and  the  next  day  returned  home,  with  an  earnest 
desire  that  he  might  not  apply  himself  to  any  thing,  as  the  employment 
of  life,  but  serving  Christ  in  the  ministry  of  the  gospel.  His  praise  is 
yet  in  the  churches  for  his  pious  and  useful  labours  as  a  minister,  a 
tutor,  and  a  writer. 

In  the  Life  of  the  Rev.  Mr.  John  Janeway,  Fellow  of  King's  College, 
Cambridge,  who  died  in  1657,  we  are  told  that  his  conversion  was,  in  a 
great  measure,  occasioned  by  his  reading  several  parts  of  the  Saints' 
Rest.  And,  in  a  letter  which  he  afterwards  wrote  to  a  near  relative, 
speaking  with  a  more  immediate  reference  to  that  part  of  the  book 
which  treats  of  heavenly  contemplation,  he  says :  "  There  is  a  duty, 
which,  if  it  were  exercised,  would  dispel  all  cause  of  melancholy — I 
mean  heavenly  meditation,  and  contemplation  of  the  things  which  true 
Christian  religion  tends  to.  If  we  did  but  walk  closely  with  God  one 
hour  in  a  day  in  this  duty,  O  what  influence  would  it  have  on  the  whole 
day  besides,  and,  duly  performed,  upon  the  whole  life!  This  duty,  with 
its  usefulness,  manner,  and  directions,  I  knew  in  some  measure  before, 
but  had  it  more  pressed  upon  me  by  Mr.  Baxter's  Saints'1  Everlasting 
Rest,  a  book  that  can  scarce  be  overvalued,  for  which  I  have  cause  for 
ever  to  bless  God." — This  excellent  young  minister's  life  is  worth  read- 
ing, were  it  only  to  see  how  delightfully  he  was  engaged  in  heavenly 
contemplation,  according  to  the  directions  in  the  Saints''  Rest. 

It  was  the  example  of  heavenly  contemplation,  at  the  close  of  this 
book,  which  the  Rev.  Mr.  Joseph  Alleine,  of  Taunton,  so  frequently 
quoted  in  conversation,  with  this  solemn  introduction,  "Most  divinely 
says  that  man  of  God,  holy  Mr.  Baxter." 

Dr.  Bates,  in  his  dedication  of  his  funeral  sermon  for  Mr.  Baxter  to 
Sir  Henry  Ashurst,  Bart,  tells  that  religious  gentleman  and  most  distin- 
guished friend  and  executor  of  Mr.  Baxter,  "He  was  most  worthy  of 
your  highest  esteem  and  love ;  for  the  first  impressions  of  heaven  upon 
your  soul  were  in  reading  his  invaluable  book  of  the  'Saints'  Ever- 
lasting  Rest.' " 

In  the  Life  of  the  Rev.  Mr.  Matthew  Henry,  we  have  the  following 


COMPILER'S    PREFACE.  1] 

character  given  us  of  Robert  Warburton,  Esq.,  of  Grange,  the  son  of  the 
eminently  religious  Judge  Warburton,  and  the  father  of  Mr.  Matthew 
Henry's  second  wife :  "  He  was  a  gentleman  that  greatly  affected  retire- 
ment and  privacy,  especially  in  the  latter  part  of  his  life;  the  Bible  and 
Mr.  Baxter's  Saints'  Everlasting  Rest  used  to  lie  daily  before  him  on  the 
table  in  his  pamour ;  he  spent  the  greatest  part  of  his  time  in  reading 
and  prayer." 

In  the  life  of  that  honourable  and  most  religious  knight,  Sir  Nathaniel 
Barnardiston,  we  are  told  that  "  he  was  constant  in  secret  prayer  and 
reading  the  Scriptures;  afterwards  he  read  other  choice  authors;  but 
not  long  before  his  death  he  took  a  singular  delight  to  read  Mr.  Bax- 
ter's Saints'  Everlasting  Rest,  and  preparations  thereunto;  which  was 
esteemed  a  gracious  event  of  Divine  Providence,  sending  it  as  a  guide 
to  bring  him  more  speedily  and  directly  to  that  rest." 

Besides  persons  of  eminence,  to  whom  this  book  has  been  precious 
and  profitable,  we  have  an  instance,  in  the  Rev.  Mr.  James  Janeway's 
Token  for  Children,  of  a  little  boy,  whose  piety  was  so  discovered  and 
promoted  by  reading  it,  as  the  most  delightful  book  to  him,  next  the 
Bible,  that  the  thoughts  of  everlasting  rest  seemed,  even  while  he  con- 
tinued in  health,  to  swallow  up  all  other  thoughts;  and  he  lived  in  a 
constant  preparation  for  it,  and  looked  more  like  one  that  was  ripe  for 
glory,  than  an  inhabitant  of  this  lower  world.  And  when  he  was  in  the 
sickness  of  which  he  died,  before  he  was  twelve  years  old,  he  said,  "  I 
pray,  let  me  have  Mr.  Baxter's  book,  that  I  may  read  a  little  more  of 
eternity  before  I  go  into  it." 

Nor  is  it  less  observable  that  Mr.  Baxter  himself,  taking  notice,  in  a 
paper  found  in  his  study  after  his  death,  what  numbers  of  persons  were 
converted  by  reading  his  Call  to  the  Unconverted,  accounts  of  which  he 
had  received  by  letter  every  week,  expressly  adds:  "This  little  book, 
the  Call  to  the  Unconverted,  God  hath  blessed  with  unexpected  success, 
beyond  all  that  I  have  written,  except  the  Saints'  Rest"  With  an  evi- 
dent reference  to  this  book,  and  even  during  the  life  of  the  author,  the 
pious  Mr.  Flavell  affectionately  says:  "Mr.  Baxter  is  almost  in  heaven: 
living  in  the  daily  views  and  cheerful  expectation  of  the  saints'  everlast- 
ing rest  with  God;  and  is  left  for  a  little  while  among  us,  as  a  great 
example  of  the  life  of  faith."  And  Mr.  Baxter  himself  says,  in  his  pre- 
face to  his  Treatise  of  Self-Denial,  "I  must  say,  that  of  all  the  books 
which  I  have  written,  I  peruse  none  so  often  for  the  use  of  my  own 
soul  in  its  daily  work,  as  my  Life  of  Faith,  this  of  Self-Denial,  and  the 
last  part  of  the  Saints'  Rest." — On  the  whole,  it  is  not  without  good 
reason  that  Dr.  Calamy  remarks  concerning  it,  "This  is  a  book  for 
\yhich  multitudes  will  have  cause  to  bless  God  for  ever." 

This  excellent  and  useful  book  now  appears  in  the  form  of  an  abridg- 
ment; and  therefore,  it  is  presumed,  will  be  the  more  likely,  under  the 


12  COMPILER'S    PREFACE. 

Divine  blessing,  to  diffuse  its  salutary  influence  among  those  that  would 
otherwise  have  wanted  opportunity  or  inclination  to  read  over  the  larger 
volume.  In  reducing  it  to  this  smaller  size,  I  have  been  very  desirous 
to  do  justice  to  the  author,  and  at  the  same  time  promote  the  pleasure 
and  profit  of  the  serious  reader.  And,  I  hope,  these  ends  are,  in  some 
measure,  answered;  chiefly  by  dropping  things  of  a  digressive,  contro- 
versial, or  metaphysical  nature;  together  with  prefaces,  dedications,  and 
various  allusions  to  some  peculiar  circumstances  of  the  last  age ;  and 
particularly  by  throwing  several  chapters  into  one,  that  the  number  of 
them  may  better  correspond  with  the  size  of  the  volume;  and  sometimes 
by  altering  the  form,  but  not  the  sense,  of  a  period  for  the  sake  of 
brevity;  and  when  an  obsolete  phrase  occurred,  changing  it  for  one 
more  common  and  intelligible.  I  should  never  have  thought  of  attempt- 
ing this  work,  if  it  had  not  been  suggested  and  urged  by  others;  and 
by  some  very  respectable  names,  of  whose  learning,  judgment,  and 
piety,  I  forbear  to  avail  myself.  However  defective  this  performance 
may  appear,  the  labour  of  it  (if  it  may  be  called  a  labour)  has  been — I 
bless  God — one  of  the  most  delightful  labours  of  my  life. 

Certainly  the  thoughts  of  everlasting  rest  may  be  as  delightful  to 
souls  in  the  present  day  as  they  have  ever  been  to  those  of  past  gener- 
ations. I  am  sure  such  thoughts  are  as  absolutely  necessary  now;  nor 
are  temptations  to  neglect  them  either  fewer  or  weaker  now  than  for- 
merly. The  worth  of  everlasting  rest  is  not  felt,  because  it  is  not 
considered:  it  is  forgotten,  because  a  thousand  trifles  are  preferred 
before  it.  But  were  the  divine  reasonings  of  this  book  duly  attended 
to — and  O  that  the  Spirit  and  grace  of  a  Redeemer  may  make  them  so ! 
— then  an  age  of  vanity  would  become  serious ;  minds  enervated  by 
sensuality  would  soon  resume  the  strength  of  reason,  and  display  the 
excellence  of  Christianity;  the  delusive  names  of  Pleasure  would  be 
blotted  out  by  the  glorious  reality  of  heavenly  joy  upon  earth;  every 
station  and  relation  in  life  would  be  filled  up  with  the  propriety  and 
dignity  of  serious  religion;  every  member  of  society  would  then  effect- 
ually contribute  to  the  beauty  and  happiness  of  the  whole ;  and  every 
soul  would  be  ready  for  life  or  death,  for  one  world  or  another,  in  a 
well-grounded  and  cheerful  persuasion  of  having  secured  a  title  to  that 
rest  which  remaineth  to  the  people  of  God.  b.  f 

Kidderminster,  Dec.  25th,  1758. 


CONTENTS 


lHTRODUCTORY   EsSA.Y,       .  ....'..  3 


Compiler's  Preface, 


CHAPTER      I. 

The  Introduction  to  the  Work,  with  some  account  of  the  Nature  of  the  Saints'  Rest,        15 

CHAPTER     II. 

The  Great  Preparatives  to  the  Saints'  Rest,  ......  30 

CHAPTER      III. 
The  Excellencies  of  the  Saints'  Rest,       .      '     .  .  .  .  .  .38 


CHAPTER     IV. 
The  Character  of  the  Persons  for  whom  this  Rest  is  designed,      ...  52 

CHAPTER     V. 
The  Great  Misery  of  those  who  lose  the  Saints'  Rest,   .....       67 

CHAPTER      VI. 
The  Misery  of  those  who,  besides  losing  the  Saints'  Rest,  lose  the  Enjoyments  of 

Time,  and  suffer  the  Torments  of  Hell,  .....  8C 

CHAPTER     VII. 

The  Necessity  of  diligently  seeking  the  Saints'  Rest,     .  ...  .  .92 

CHAPTER     VIII. 

How  to  discern  our  Title  to  the  Saints'  Rest,  .  .  ,  110 

CHAPTER      II. 
The  Duty  of  the  People  of  God  to  excite  others  to  seek  this  Rest,      .  .  .127 

CHAPTER    X. 

The  Saints' Rest  is  not  to  be  expected  on  Earth, 145 


J4  CONTENTS. 

CHATTER      XI. 
The  Importance  of  leading  a  Heavenly  Life  upon  Earth,  ....      163 

CHAPTER     XII. 
Directions  how  to  lead  a  Heavenly  Life  upon  Earth,  ....  181 

CHAPTER     XIII. 
The  Nature  of  Heavenly  Contemplation ;  with  the  Time,  Place,  and  Temper,  fittest 

for  it, ....      198 

CHAPTER      XIV. 

What  use  Heavenly  Contemplation  makes  of  Consideration,  Affections,  Soliloquy, 

and  Prayer,  .........  210 

CHAPTER      XV. 

Heavenly  Contemplation  assisted  by  Sensible  Objects,  and  guarded   against  a 

Treacherous  Heart, ........  225 

CHAPTER      XVI. 

Heavenly  Contemplation  exemplified,  and  the  whole  Work  concluded,  .  241 


THE 


SAINTS'  EVERLASTING    REST 


THERE  REMAINETH  THEREFORE  A  REST  TO  THE  PEOPLE  OF  GOD.— Heb.  It.  9. 


CHAPTER    I. 

THE    INTRODUCTION    TO    THE    WORK,  WITH    SOME    ACCOUNT  OF    THE 
NATURE    OF    THE    SAINTS'   REST. 

The  important  design  of  the  apostle  in  the  text,  to  which  the  author  earnestly  bespeaks 
the  attention  of  the  reader.  The  saints'  rest  defined,  with  a  general  plan  of  the  work. 
What  this  rest  presupposes.  The  author's  humble  sense  of  his  inability  fully  to  show 
what  this  rest  contains.  It  contains,  1.  A  ceasing  from  means  of  grace ;  2.  A  perfect 
freedom  from  all  evils ;  3.  The  highest  degree  of  the  saints'  personal  perfection,  both 
in  body  and  soul ;  4.  The  nearest  enjoyment  of  God  the  chief  good ;  5.  A  sweet  and 
constant  action  of  all  the  powers  of  soul  and  body  in  this  enjoyment  of  God ;  as,  for 
instance,  bodily  senses,  knowledge,  memory,  love,  joy,  together  with  a  mutual  love 
and  joy. 

It  was  not  only  our  interest  in  God,  and  actual  enjoyment  of 
him,  which  was  lost  in  Adam's  fall,  but  all  spiritual  knowledge 
of  him,  and  true  disposition  towards  such  a  felicity.  When  the 
Son  of  God  comes  with  recovering  grace,  and  discoveries  of  a 
spiritual  and  eternal  happiness  and  glory,  he  finds  not  faith  in 
man  to  believe  it.  As  the  poor  man,  that  would  not  believe  any 
one  had  such  a  sum  as  a  hundred  pounds,  it  was  so  far  above 
what  himself  possesssed,  so  men  will  hardly  now  believe  there 
is  such  a  happiness  as  once  they  had,  much  less  as  Christ  hath 
now  procured.  When  God  would  give  the  Israelites  his  Sab- 
bath rest,  in  a  land  of  rest,  he  had  more  ado  to  make  them  believe 
it,  than  to  overcome  their  enemies,  and  procure  it  for  them.  And 
when  they  had  it,  only  as  a  small  intimation  and  earnest  of  an 
incomparably  more  glorious  rest  through  Christ,  they  yet  believe 
no  more  than  they  possess,  but  say  with  the  glutton  at  the  feast, 
Sure  there  is  no  other  heaven  but  this!  or,  if  they  expect  more 
by  the  Messiah,  it  is  only  the  increase  of  their  earthly  felicity. 
The  apostle  bestows  most  of  this  Epistle  against  this  distemper, 
and  clearly  and  largely  proves,  that  the  end  of  all  ceremonies 


16  NATURE   OP 

and  shadows  is  to  direct  them  to  Jesus  Christ  the  substance;  and 
that  the  rest  of  Sabbaths,  and  Canaan,  should  teach  them  to 
look  for  further  rest,  which  indeed  is  their  happiness.  My 
text  is  his  conclusion  after  divers  arguments;  a  conclusion, 
which  contains  the  ground  of  all  the  believer's  comfort,  the  end 
of  all  his  duty  and  sufferings,  the  life  and  sum  of  all  gospel 
promises  and  Christian  privileges.  What  more  welcome  to 
men,  under  personal  afflictions,  tiring  duties,  successions  of  suf- 
erings,  than  rest?  It  is  notour  comfort  only,  but  our  stability. 
Our  liveliness  in  all  duties,  our  enduring  tribulation,  our  hon- 
ouring of  God,  the  vigour  of  our  love,  thankfulness,  and  all  our 
graces ;  yea,  the  very  being  of  our  religion  and  Christianity, 
depend  on  the  believing,  serious  thoughts  of  our  rest.  And 
now,  reader,  whatever  thou  art,  young  or  old,  rich  or  poor,  I 
entreat  thee,  and  charge  thee,  in  the  name  of  thy  Lord,  who  will 
shortly  call  thee  to  a  reckoning,  and  judge  thee  to  thy  everlast- 
ing, unchangeable  state,  that  thou  give  not  these  things  the  read- 
ing only,  and  so  dismiss  them  with  a  bare  approbation ;  but  that 
thou  set  upon  this  work,  and  take  God  and  Christ  for  thy  only 
rest,  and  fix  thy  heart  upon  him  above  all.  May  the  living 
God,  who  is  the  portion  and  rest  of  his  saints,  make  these  our 
carnal  minds  so  spiritual,  and  our  earthly  hearts  so  heavenly, 
that  loving  him,  and  delighting  in  him,  may  be  the  work  of  our 
lives !  and  that  neither  I  that  write,  nor  you  that  read,  this  book, 
may  ever  be  turned  from  this  path  of  life ;  lest,  a  promise  being 
left  us  of  entering  into  his  rest,  we  should  come  short  of  it, 
through  our  own  unbelief  or  negligence ! 

The  saints'  rest  is  the  most  happy  state  of  a  Christian ;  or,  it  is 
the  perfect,  endless  enjoyment  of  God  by  the  perfected  saints, 
according  to  the  measure  of  their  capacity,  to  which  their  souls 
arrive  at  death,  and  both  soul  and  body  most  fully  after  the 
resurrection  and  final  judgment.  According  to  this  definition 
of  the  saints'  rest,  a  larger  account  of  its  nature  will  be  given 
in  this  chapter ;  of  its  preparatives,  Chap.  II. ;  its  excellencies, 
Chap.  III. ;  and,  Chap.  IV.,  the  persons  for  whom  it  is  designed. 
Further  to  illustrate  the  subject,  some  description  will  be  given, 
Chap.  V.,  of  their  misery  who  lose  this  rest ;  and,  Chap.  VI.,  who 
also  lose  the  enjoyments  of  time,  and  suffer  the  torments  of  hell. 
Next  will  be  showed,  Chap.  VII.,  the  necessity  of  diligently 
seeking  this  rest;  Chap.  VIII.,  how  our  title  to  it  may  be  dis- 


THE    SAINTS'    REST: 


17 


cerned ;  Chap.  IX.,  that  they  who  discern  their  title  to  it  should 
help  those  that  cannot;  and,  Chap.  X.,  that  this  rest  is  not  to  bo 
expected  on  earth.  It  will  then  be  proper  to  consider,  Chap. 
XL,  the  importance  of  a  heavenly  life  upon  earth;  Chap. 
XII.,  how  to  live  a  heavenly  life  upon  earth ;  Chap.  XIII.,  the 
nature  of  heavenly  contemplation,  with  the  time,  place,  and 
temper  fittest  for  it;  Chap.  XIV.,  what  use  heavenly  contem- 
plation makes  of  consideration,  affections,  soliloquy,  and  prayer ; 
and  likewise,  Chap.  XV.,  how  heavenly  contemplation  may  be 
assisted  by  sensible  objects,  and  guarded  against  a  treacherous 
heart.  Heavenly  contemplation  will  be  exemplified,  Chap. 
XVI.,  and  the  whole  work  concluded. 

There  are  some  things  necessarily  presupposed  in  the  nature 
of  this  rest ;  as,  for  instance,  that  mortal  men  are  the  persons 
seeking  it.  For  angels  and  glorified  spirits  have  it  already,  and 
the  devils  and  damned  are  past  hope. — That  they  choose  God 
only  for  their  end  and  happiness.  He  that  takes  any  thing  else 
for  his  happiness,  is  out  of  the  way  the  first  stepi — That  they 
are  distant  from  this  end.  This  is  the  woful  case  of  all  man- 
kind since  the  fall.  When  Christ  comes  with  regenerating 
grace,  he  finds  no  man  sitting  still,  but  all  posting  to  eternal  ruin, 
and  making  haste  towards  hell ;  till,  by  conviction,  he  first  brings 
them  to  a  stand,  and  then,  by  conversion,  turns  their  hearts 
and  lives  sincerely  to  himself.  This  end,  and  its  excellency, 
is  supposed  to  be  known,  and  seriously  intended.  An  unknown 
good  moves  not  to  desire  or  endeavour.  And  not  only  a  distance 
from  this  rest,  but  the  true  knowledge  of  this  distance,  is  also 
supposed.  They  that  never  yet  knew  they  were  without  God, 
and  in  the  way  to  hell,  did  never  know  the  way  to  heaven.  Can 
a  man  find  he  hath  lost  his  God,  and  his  soul,  and  not  cry,  I 
am  undone  1  The  reason  why  so  few  obtain  this  rest,  is,  they  will 
not  be  convinced,  that  they  are,  in  point  of  title,  distant  from  it ; 
and,  in  point  of  practice,  contrary  to  it.  Who  ever  sought  for 
that  which  he  knew  not  he  had  lost?  "They  that  be  whole, 
need  not  a  physician,  but  they  that  are  sick." — The  influence 
of  a  superior  moving  cause  is  also  supposed;  else  we  shall  all 
stand  still,  and  not  move  toward  our  rest.  If  God  move  us  not, 
we  cannot  move.  It  is  a  most  necessary  part  of  our  Christian 
wisdom,  to  keep  our  subordination  to  God,  and  dependence  on 
him.     "We  are  not  sufficient  of  ourselves  to  think  any  tiling 


IS  NATURE   OF 

as  of  ourselves,  but  our  sufficiency  is  of  God."  "Without 
me,"  says  Christ,  "ye  can  do  nothing." — It  is  next  supposed, 
that  they  who  seek  this  rest  have  an  inward  principle  of  spirit- 
ual life.  God  does  not  move  men  like  stones,  but  he  endows 
them  with  life,  not  to  enable  them  to  move  without  him,  but  in 
subordination  to  himself,  the  first  mover.  And  further,  this 
rest  supposes  such  an  actual  tendency  of  soul  towards  it,  as  is 
regular  and  constant,  earnest  and  laborious.  He  that  hides  his 
talent  shall  receive  the  wages  of  a  slothful  servant.  Christ  is 
the  door,  the  only  way  to  this  rest.  "But  strait  is  the  gate,  and 
narrow  is  the  way ;"  and  we  must  strive,  if  we  will  enter ;  for, 
"  many  will  seek  to  enter  in,  and  shall  not  be  able ;"  which 
implies,  "that  the  kingdom  of  heaven  sufTereth  violence."  Nor 
will  it  bring  us  to  the  end  of  the  saints,  if  we  begin  in  the  spirit 
and  end  in  the  flesh.  He  only  "that  endureth  to  the  end  shall  be 
saved."  And  never  did  a  soul  obtain  rest  with  God,  whose 
desire  was  not  set  upon  him  above  all  things  else  in  the 
world.  "Where  your  treasure  is,  there  will  your  heart  be  also." 
The  remainder  of  our  old  nature  will  much  weaken  and  inter- 
rupt these  desires,  but  never  overcome  them.  And,  considering 
the  opposition  to  our  desires,  from  the  contrary  principles  in 
our  nature,  and  from  the  weakness  of  our  graces,  together  with 
our  continued  distance  from  the  end,  our  tendency  to  that  end 
must  be  laborious,  and  with  all  our  might. — All  these  things  are 
presupposed,  in  order  to  a  Christian's  obtaining  an  interest  in 
heavenly  rest. 

Now  we  have  ascended  these  steps  into  the  outward  court, 
may  we  look  within  the  vail  ?  May  we  show  what  this  rest  con- 
tains, as  well  as  what  it  presupposes  ?  Alas !  how  little  know 
I  of  that  glory !  The  glimpse  which  Paul  had  contained  what 
could  not,  or  must  not,  be  uttered.  Had  he  spoken  the  things 
of  heaven  in  the  language  of  heaven,  and  none  understood 
that  language,  what  the  better  ?  The  Lord  reveal  to  me  what  I 
may  reveal  to  you !  The  Lord  open  some  light,  and  show  both 
you  and  me  our  inheritance !  Not  as  to  Balaam  only,  whose 
eyes  were  opened  to  see  the  goodliness  of  Jacob's  tents  and 
Israel's  tabernacles,  where  he  had  no  portion,  and  from  whence 
must  come  his  own  destruction ! — not  as  to  Moses,  who  had  only  a 
discovery  instead  of  possession,  and  saw  the  land  which  he  never 
entered ! — but  as  the  pearl  was  revealed  to  the  merchant  in  the 


THE    SAINTS'    REST.  10 

Gospel,  who  rested  not  till  he  had  sold  all  he  had,  and  bought 
it !  and  as  heaven  was  opened  to  blessed  Stephen,  which  he  was 
shortly  to  enter,  and  the  glory  showed  him  which  should  be  hi* 
own  possession ! — The  things  contained  in  heavenly  rest  are  sucr 
as  these  :  a  ceasing  from  means  of  grace ;  a  perfect  freedom  frorr 
all  evils ;  the  highest  degree  of  the  saints'  personal  perfection 
both  of  body  and  soul ;  the  nearest  enjoyment  of  God  the  chiel 
good ;  and  a  sweet  and  constant  action  of  all  the  powers  of  bod} 
and  soul  in  this  enjoyment  of  God. 

1.  One  thing  contained  in  heavenly  rest  is,  the  ceasing  from 
means  of  grace.  When  we  have  obtained  the  haven,  we  have 
done  sailing.  When  the  workman  receives  his  wages,  it  i& 
implied  he  has  done  his  work.  When  we  are  at  our  journey's, 
end,  we  have  done  with  the  way.  Whether  prophecies,  the) 
shall  fail ;  whether  tongues,  they  shall  cease ;  whether  knowl 
edge,  it  also,  so  far  as  it  had  the  nature  of  means,  shall  vanish 
away.  There  shall  be  no  more  prayer,  because  no  more 
necessity,  but  the  full  enjoyment  of  what  we  prayed  for :  neithei 
shall  we  need  to  fast  and  weep,  and  watch  any  more,  being  oui 
of  the  reach  of  sin  and  temptations.  Preaching  is  done ;  thd 
ministry  of  man  ceaseth;  sacraments  become  useless;  th(. 
labourers  are  called  in,  because  the  harvest  is  gathered,  the 
tares  burned,  and  the  work  finished:  the  unregenerate  past 
hope,  and  the  saints  past  fear,  for  ever. 

2.  There  is  in  heavenly  rest  a  perfect  freedom  from  all  evils, 
all  the  evils  that  accompanied  us  through  our  course,  and 
which  necessarily  follow  our  absence  from  the  chief  good : 
besides  our  freedom  from  those  eternal  flames,  and  restless 
miseries,  which  the  neglecters  of  Christ  and  grace  must  reme- 
dilessly  endure;  a  woful  inheritance,  which,  both  by  birth 
and  actual  merit,  was  due  to  us  as  well  as  to  them !  In  heaven 
there  is  nothing  that  defileth  or  is  unclean.  All  that  remains 
without.  And  doubtless  there  is  not  such  a  thing  as  grief  and 
sorrow  known  there :  nor  is  there  such  a  thing  as  a  pale  face,  a 
languid  body,  feeble  joints,  unable  infancy,  decrepit  age,  peccant 
humours,  painful  or  pining  sickness,  griping  fears,  consumiiag 
cares,  nor  whatsoever  deserves  the  name  of  evil.  We  did  weep 
and  lament  when  the  world  dicl  rejoice ;  but  our  sorrow  is  turned 
to  joy,  and  our  joy  shall  no  man  take  from  us. 

3.  Another  ingredient  of  this  rest  is,  the  highest  degree  of  tha 


20  NATURE    OF 

saints1  personal  perfection,  both  of  body  and  soul.  Were  the 
glory  ever  so  great,  and  themselves  not  made  capable  of  it,  by  a 
personal  perfection  suitable  thereto,  it  would  be  little  to  them. 
"Eye  hath  not  seen  nor  ear  heard,  neither  have  entered  into 
the  heart  of  man,  the  things  which  God  hath  prepared  for  them 
that  love  him."  For  the  eye  of  flesh  is  not  capable  of  seeing 
them,  nor  this  ear  of  hearing  them,  nor  this  heart  of  under- 
standing  them,  but  there  the  eye,  and  ear,  and  heart  are  made 
capable ;  else  how  do  they  enjoy  them  ?  The  more  perfect  the 
sight  is,  the  more  delightful  the  beautiful  object.  The  more 
perfect  the  appetite,  the  sweeter  the  food.  The  more  musical 
the  ear,  the  more  pleasant  the  melody.  The  more  perfect  the 
soul,  the  more  joyous  those  joys,  and  the  more  glorious  to  us  is 
that  glory. 

4.  The  principal  part  of  this  rest  is  our  nearest  enjoyment  of 
God,  the  chief  good.  And  here,  reader,  wonder  not  if  I  be  at  a 
loss  !  and  if  my  appehensions  receive  but  little  of  that  which  is 
in  my  expressions.  If  it  did  not  appear  to  the  beloved  disciple 
what  we  shall  be,  but  only,  in  general,  "that  when  Christ  shall 
appear  we  shall  be  like  him,"  no  wonder  if  I  know  little.  When 
I  know. so  little  of  God,  I  cannot  much  know  what  it  is  to  enjoy 
him.  If  I  know  so  little  of  spirits,  how  little  of  the  Father  of  spirits, 
or  the  state  of  my  own  soul,  when  advanced  to  the  enjoyment  of 
him  ?  I  stand  and  look  upon  a  heap  of  ants,  and  see  them  all 
with  one  view ;  they  know  not  me,  my  being,  nature,  or  thoughts, 
though  I  am  their  fellow-creature ;  how  little,  then,  must  we  know 
of  the  great  Creator,  though  he  with  one  view  clearly  beholds  us 
all  ?  A  glimpse  the  saints  behold  as  in  a  glass,  which  makes  us 
capable  of  some  poor,  dark  apprehensions  of  what  we  shall  behold 
in  glory.  If  I  should  tell  a  worldling  what  the  holiness  and  spirit- 
ual joys  of  the  saints  on  earth  are,  he  cannot  know ;  for  grace 
cannot  be  clearly  known  without  grace ;  how  much  less  could  he 
conceive  it,  should  I  tell  him  of  this  glory?  But  to  the  saints  I 
may  be  somewhat  more  encouraged  to  speak ;  for  grace  gives 
them  a  dark  knowledge  and  slight  taste  of  glory.  If  men  and 
angels  should  study  to  speak  the  blessedness  of  that  state  in  one 
word,  what  could  they  say  beyond  this,  that  it  is  the  nearest  enjoy- 
ment of  God?  O,  the  full  joys  offered  to  a  believer  in  that  one 
sentence  of  Christ,  "  Father,  I  will  that  those  whom  thou  hast 
given  me  be  with  me  where  I  am,  that  they  may  behold  my  glory 


THE    SAINTS'    REST:  21 

which  thou  hast  given  me !"  Every  word  is  full  of  life  and  joy. 
If  the  queen  of  Sheba  had  cause  to  say  of  Solomon's  glory, 
"  Happy  are  thy  men,  happy  are  these  thy  servants,  who  stand 
continually  before  thee,  and  hear  thy  wisdom  ;"  then,  surely  they 
that  stand  continually  before  God,  and  see  his  glory,  and  the 
glory  of  the  Lamb,  are  more  than  happy.  To  them  will  Christ  give 
to  eat  of  the  tree  of  life,  and  to  eat  of  the  hidden  manna :  yea, 
he  will  make  them  pillars  in  the  temple  of  God,  and  they  shall 
go  no  more  out ;  and  he  will  write  upon  them  the  name  of  his 
God,  and  the  name  of  the  city  of  his  God,  which  is  New  Jerusa- 
lem, which  cometh  down  out  of  heaven  from  his  God,  and  he  will 
write  upon  them  his  new  name ;  yea,  more,  if  more  may  be,  he 
will  grant  them  to  sit  with  him  in  his  throne.  "  These  are  they 
who  came  out  of  great  tribulation,  and  have  washed  their  robes, 
and  made  them  white  in  the  blood  of  the  Lamb :  therefore  are 
they  before  the  throne  of  God,  and  serve  him  day  and  night  in  his 
temple,  and  he  that  sitteth  on  the  throne  shall  dwell  among  them. 
The  Lamb  which  is  in  the  midst  of  the  throne  shall  feed  them, 
and  shall  lead  them  unto  living  fountains  of  water ;  and  God 
shall  wipe  away  all  tears  from  their  eyes."  O  blind,  deceived 
world  !  Can  you  show  us  such  a  glory  1  This  is  the  city  of 
our  God,  where  the  tabernacle  of  God  is  with  men,  and  he  will 
dwell  with  them,  and  they  shall  be  his  people,  and  God  himself 
shall  be  with  them,  and  be  their  God.  The  glory  of  God  shall 
lighten  it,  and  the  Lamb  is  the  light  thereof.  And  there  shall 
be  no  more  curse ;  but  the  throne  of  God  and  the  Lamb  shall  be 
in  it ;  and  his  servants  shall  serve  him,  and  they  shall  see  his 
face,  and  his  name  shall  be  in  their  foreheads.  These  sayings 
are  faithful  and  true,  and  the  things  which  must  shortly  be  done. 
And  now  we  say,  as  Mephibosheth,  Let  the  world  take  all,  foras- 
much as  our  Lord  will  come  in  peace.  Rejoice  therefore  in  the 
Lord,  O  ye  righteous,  and  say  with  his  servant  David,  "The 
Lord  is  the  portion  of  mine  inheritance  :  the  lines  are  fallen  unto 
me  in  pleasant  places;  yea,  I  have  a  goodly  heritage.  I  have 
set  the  Lord  always  before  me ;  because  he  is  at  my  right  hand, 
I  shall  not  be  moved.  Therefore  my  heart  is  glad,  and  my  glory 
rejoiceth;  my  flesh  also  shall  rest  in  hope.  For  thou  wilt  not 
leave  my  soul  in  hell,  neither  wilt  thou  suffer  thine  Holy  One  to 
see  corruption.  Thou  wilt  show  me  the  path  of  life;  in  thy 
presence  is  fulness  of  joy;  at  thy  right  hand  there  are  pleasures 


22  NATURE  OF 

for  evermore."  What  presumption  would  it  have  been,  once,  to 
have  thought  or  spoken  of  such  a  thing,  if  God  had  not  spoken  it 
before  us !  I  durst  not  have  thought  of  the  saints'  preferment 
in  this  life,  as  Scripture  sets  it  forth,  had  it  not  been  the  express 
truth  of  God.  How  indecent  to  talk  of  being  sons  of  God — 
speaking  to  him — having  fellowship  with  him — dwelling  in  him 
and  he  in  us,  if  this  had  not  been  God's  own  language !  How 
much  less  durst  we  have  once  thought  of  shining  forth  as  the 
sun — of  being  joint  heirs  with  Christ — of  judging  the  world — of 
sitting  on  Christ's  throne — of  being  one  in  him  and  the  Father,  if 
we  had  not  all  this  from  the  mouth,  and  under  the  hand  of  God ! 
But  hath  he  said,  and  shall  he  not  do  it?  Hath  he  spoken,  and 
shall  he  not  make  it  good  ?  Yes,  as  the  Lord  God  is  true,  thus 
shall  it  be  done  to  the  man  whom  Christ  delighteth  to  honour. 
Be  of  good  cheer,  Christian ;  the  time  is  near  when  God  and  thou 
shalt  be  near,  and  as  near  as  thou  canst  well  desire.  Thou  shalt 
dwell  in  his  family.  Is  that  enough  1  It  is  better  to  be  a  door- 
keeper in  the  house  of  God,  than  to  dwell  in  the  tents  of  wicked- 
ness. Thou  shalt  ever  stand  before  him,  about  his  throne,  in  the 
room  with  him,  in  his  presence-chamber.  Wouldst  thou  yet  be 
nearer  ?  Thou  shalt  be  his  child,  and  he  thy  Father ;  thou  shalt 
be  an  heir  of  his  kingdom;  yea,  more,  the  spouse  of  his  Son. 
And  what  more  canst  thou  desire  ?  Thou  shalt  be  a  member  of 
the  body  of  his  Son  :  he  shall  be  thy  head ;  thou  shalt  be  one  with 
him,  who  is  one  with  the  Father,  as  he  himself  hath  desired  for 
thee  of  his  Father,  "that  they  all  may  be  one,  as  thou,  Father, 
art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us ;  and 
the  glory  which  thou  gavest  me  I  have  given  them,  that  they  may 
be  one,  even  as  we  are  one ;  I  in  them,  and  thou  in  me,  that  they 
may  be  made  perfect  in  one,  and  that  the  world  may  know  that 
thou  hast  sent  me,  and  hast  loved  them  as  thou  hast  loved  me'." 
5.  We  must  add,  that  this  rest  contains  a  sweet  and  constant 
action  of  all  the  powers  of  the  soul  and  body  in  this  enjoyment  of 
God.  It  is  not  the  rest  of  a  stone,  which  ceaseth  from  all  motion 
when  it  attains  the  centre.  This  body  shall  be  so  changed,  that  it 
shall  no  more  be  flesh  and  blood,  which  cannot  inherit  the  king- 
dom of  God;  but  a  spiritual  body.  We  sow  not  that  body  that 
shall  be,  but  God  giveth  it  a  body  as  it  hath  pleased  him,  and  to 
every  seed  his  own  body.  If  grace  makes  a  Christian  differ  so 
much  from  what  he  was,  as  to  say,  I  am  not  the  man  I  was ;  how 


THE  SAINTS'  REST:  23 

much  more  will  glory  make  us  differ!  As  much  as  a  body 
spiritual,  above  the  sun  in  glory,  exceeds  these  frail,  noisome, 
diseased  lumps  of  flesh,  so  far  shall  our  senses  exceed  those  we 
now  possess.  Doubtless,  as  God  advanceth  our  senses,  and  en- 
largeth  our  capacity,  so  will  he  advance  the  happiness  of  those 
senses,  and  fill  up  with  himself  all  that  capacity.  Certainly  the 
body  should  not  be  raised  up  and  continued,  if  it  should  not  share 
in  the  glory.  As  it  hath  shared  in  the  obedience  and  sufferings, 
so  it  shall  also  in  the  blessedness.  As  Christ  bought  the  whole 
man,  so  shall  the  whole  partake  of  the  everlasting  benefits  of  the 
purchase.  O  blessed  employment  of  a  glorified  body !  to  stand 
before  the  throne  of  God  and  the  Lamb,  and  to  sound  forth  for 
ever,  "  Thou  art  worthy,  O  Lord,  to  receive  glory,  and  honour, 
and  power.  Worthy  is  the  Lamb,  that  was  slain,  to  receive 
power,  and  riches,  and  wisdom,  and  strength,  and  honour,  and 
glory,  and  blessing ;  for  thou  hast  redeemed  us  to  God,  by  thy 
blood,  out  of  every  kindred,  and  tongue,  and  people,  and  nation ; 
and  hast  made  us  unto  our  God  kings  and  priests.  Alleluia; 
salvation,  and  glory,  and  honour,  and  power,  unto  the  Lord  our 
God.  Aleluia !  for  the  Lord  God  omnipotent  reigneth."  O 
Christians !  this  is  the  blessed  rest ;  a  rest,  as  it  were,  without 
rest;  for  "they  rest  not  day  and  night,  saying,  Holy,  holy,  holy 
Lord  God  Almighty,  who  was,  and  is,  and  is  to  come."  And  if 
the  body  shall  be  thus  employed,  O  how  shall  the  soul  be  taken 
up  ?  As  its  powers  and  capacities  are  greatest,  so  its  actions  are 
strongest,  and  its  enjoyments  sweetest.  As  the  bodily  senses 
have  their  proper  actions,  whereby  they  receive  and  enjoy  their 
objects,  so  does  the  soul  in  its  own  actions  enjoy  its  own  objects, 
by  knowing,  remembering,  loving,  and  delightful  joying.  This 
is  the  soul's  enjoyment.  By  these  eyes  it  sees,  and  by  these  arms 
it  embraces. 

Knowledge,  of  itself,  is  very  desirable.  As  far  as  the  rational 
soul  exceeds  the  sensitive,  so  far  the  delights  of  a  philosopher,  in 
discovering  the  secrets  of  nature,  and  knowing  the  mystery  of 
sciences,  exceed  the  delights  of  the  glutton,  the  drunkard,  the 
unclean,  and  of  all  voluptuous  sensualists  whatsoever.  So 
excellent  is  all  truth.  What,  then,  is  their  delight  who  know  the 
God  of  truth !  How  noble  a  faculty  of  the  soul  is  the  understand, 
ing !  It  can  compass  the  earth ;  it  can  measure  the  sun,  moon, 
stars,  and  heaven;    it  can  foreknow  each  eclipse  to  a  minute, 


24  NATURE   OF 

many  years  before.  But  this  is  the  top  of  all  its  excellency,  that  it 
can  know  God,  who  is  infinite,  who  made  all  these,  a  little  here, 
and  more,  much  more  hereafter.  O,  the  wisdom  and  goodness 
of  our  blessed  Lord  !  He  hath  created  the  understanding  with  a 
natural  bias  and  inclination  to  truth,  as  its  object;  and  to  the 
prime  truth,  as  its  prime  object.  Christian,  when,  after  long 
gazing  heavenward,  thou  hast  got  a  glimpse  of  Christ,  dost  thou 
not  sometimes  seem  to  have  been  with  Paul  in  the  third  heaven? 
whether  in  the  body  or  out,  and  to  have  seen  what  is  unutterable  ? 
Art  thou  not,  with  Peter,  ready  to  say,  "  Master,  it  is  good  to  be 
here?  "  "O  that  I  might  dwell  in  this  mount !  O  that  I  might 
ever  see  what  I  now  see  !"  Didst  thou  never  look  so  long  upon 
the  Sun  of  Righteousness,  till  thine  eyes  were  dazzled  with  his 
astonishing  glory  1  And  did  not  the  splendour  of  it  make  all 
things  below  seem  black  and  dark  to  thee  ?  Especially  in  the 
day  of  suffering  for  Christ,  when  he  usually  appears  most  mani- 
festly to  his  people,  didst  thou  never  see  one  walking  in  the  midst 
of  the  fiery  furnace  with  thee,  like  the  Son  of  God  1  Believe  me, 
Christians,  yea,  believe  God ;  you  that  have  known  most  of  God 
in  Christ  here,  it  is  as  nothing  to  what  you  shall  know :  it'  scarce, 
in  comparison  of  that,  deserves  to  be  called  knowledge.  For  as 
these  bodies,  so  that  knowledge  must  cease,  that  a  more  perfect 
may  succeed.  Knowledge  shall  vanish  away.  For  we  know  in 
part.  But  when  that  which  is  perfect  is  come,  then  that  which  is 
in  part  shall  be  done  away.  When  I  was  a  child,  I  spake  as  a 
child,  I  understood  as  a  child,  I  thought  as  a  child ;  but  when  I 
became  a  man,  I  put  away  childish  things.  For  now  we  see 
through  a  glass,  darkly,  but  then  face  to  face ;  now  I  know  in 
part,  but  then  shall  I  know  even  as  also  I  am  known.  Marvel 
not  therefore,  Christian,  how  it  can  be  life  eternal  to  know  God 
and  Jesus  Christ.  To  enjoy  God  and  Christ  is  eternal  life ;  and 
the  soul's  enjoying  is  in  knowing.  They  that  savour  only  of 
earth,  and  consult  with  flesh,  think  it  a  poor  happiness  to  know 
God.  But  we  know  that  we  are  of  God,  and  the  whole  world 
lieth  in  wickedness ;  and  we  know  that  the  Son  of  God  is  come, 
and  hath  given  us  an  understanding  that  we  may  know  him  that 
is  true ;  and  we  are  in  him  that  is  true,  even  in  his  Son  Jesus 
Christ.     This  is  the  true  God,  and  eternal  life. 

The  memory  will  not  be  idle,  or  useless,  ir.  this  blessed  work 
From  that  height  the  saint  can  look  behind  him,  and  before  him. 


THE    SAINTS'    REST:  26 

And  to  compare  past  with  present  things  must  needs  raise  in  the 
blessed  soul  an  inconceivable  esteem  and  sense  of  its  condition. 
To  stand  on  that  mount,  whence  we  can  see  the  Wilderness  and 
Canaan  both  at  once  ;  to  stand  in  heaven,  and  look  back  on  earth, 
and  weigh  them  together  in  the  balance  of  a  comparing  sense 
and  judgment,  how  must  it  needs  transport  the  soul,  and  make  it 
cry  out,  "  Is  this  the  purchase  that  cost  so  dear  as  the  blood  of 
Christ?  No  wonder.  O  blessed  price!  and  thrice  blessed  love, 
that  invented,  and  condescended  !  Is  this  the  end  of  believing  ? 
[s  this  the  end  of  the  Spirit's  workings  ?  Have  the  gales  of  grace 
blown  me  into  such  a  harbour?  Is  it  hither  that  Christ  hath 
allured  my  soul?  O  blessed  way,  and  thrice  blessed  end!  Is 
this  the  glory  which  the  Scriptures  spoke  of,  and  ministers 
preached  of  so  much  ?  I  see  the  gospel  is  indeed  good  tidings, 
even  tidings  o^  peace  and  good  things,  tidings  of  great  joy  to  all 
nations!  Is  my  mourning,  my  fasting,  my  sad  humblings,  my 
heavy  walking,  come  to  this?  Is  my  praying,  watching,  fearing 
to  offend,  come  to  this?  Are  all  my  afflictions,  Satan's  tempta- 
tions, the  world's  scorns  and  jeers,  come  to  this?  O  vile  nature, 
that  resisted  so  much,  and  so  long,  such  a  blessing!  Unworthy- 
soul,  is  this  the  place  thou  earnest  so  unwillingly  to?  Was  duty 
wearisome?  Was  the  world  too  good  to  lose ?  Didst  thou  stick 
at  leaving  all,  denying  all,  and  suffering  any  thing  fortius?  Wast 
thou  loath  to  die, -to  come  to  this?  Ofalse  heart,  thou  hadst 
almost  betrayed  me  to  eternal  flames,  and  lost  me  this  glory! 
Art  thou  not  now  ashamed,  my  soul,  that  ever  thou  didst  question 
that  love  which  brought  thee  hither  ?  that  thou  wast  jealous  of  the 
faithfulness  of  thy  Lord  ?  that  thou  suspectedst  his  love,  when 
thou  shouldst  only  have  suspected  thyself?  that  ever  thou  didst 
quench  a  motion  of  his  Spirit?  and  that  thou  shouldst  misinterpret 
those  providences,  and  repine  at  those  ways,  which  have  such 
an  end?  Now  thou  art  sufficiently  convinced,  that  thy  blessed 
Redeemer  was  saving  thee,  as  well  when  he  crossed  thy  desires, 
as  when  he  granted  them  ;  when  he  broke  thy  heart,  as  when  he 
bound  it  up. .  No  thanks  to  thee,  unworthy  self,  for  this  received 
crown  ;  but  to  Jehovah,  and  the  Lamb,  be  glory  for  ever." 

But,  O  !  the  full,  the  near,  the  sweet  enjoyment,  is  that  of  love 

God  is  love,  and  he  that  dwelleth  in  love  dwelleth  in  God,  and 

God  in  him.     Now  the  poor  soul  complains,  "  O  that  I  could 

love  Christ  more!"  then,  thou  canst  not  choose  but  love  him. 

3 


2« 


NATUKE    Ol 


Now  thou  knowest  little  of  his  amiableness,  and  therefore  loves; 
little :  then,  thine  eyes  will  affect  thy  heart,  and  the  continual 
viewing  of  that  perfect  beauty  will  keep  thee  in  continual  trans- 
ports of  love.  Christians,  doth  it  not  now  stir  up  your  love,  to 
remember  all  the  experiences  of  his  love?  Doth  not  kindness 
melt  you,  and  the  sunshine  of  divine  goodness  warm  your  frozen 
hearts?  What  will  it  do  then,  when  you  shall  live  in  love,  and 
have  all  in  him,  who  is  all?  Surely  love  is  both  work  and 
wages.  What  a  high  favour,  that  God  will'  give  us  leave  to  love 
him!  that  he  will  be  embraced  by  those  who  have  embraced 
lust  and  sin  before  him!  But,  more  than  this,  he  returned  love 
for  love ;  nay,  a  thousand  times  more.  Christian,  thou  wilt  be 
then  brim-full  of  love ;  yet,  love  as  much  as  thou  canst,  thou 
shalt  be  ten  thousand  times  more  beloved.  Were  the  arms  of 
the  Son  of  God  open  upon  the  cross,  and  an  open  passage  made 
to  his  heart  by  the  spear,  and  will  not  his  arms  and  heart  be  open 
to  thee  in  glory?  Did  he  begin  to  love  before  thou  lovedst,  and 
will  not  he  continue  now?  Did  he  love  thee,  an  enemy?  thee, 
a  sinner?  thee,  who  even  loathedst  thyself;  and  own  thee,  when 
thou  didst  disclaim  thyself?  And  will  he  not  now  immeasurably 
love  thee,  a  son?  thee,  a  perfect  saint?  thee,  who  returnedst 
some  love  for  love  ?  He  that  in  love  wept  over  the  old  Jerusa- 
lem when  near  its  ruin,  with  what  love  will  he  rejoice  over  the 
new  Jerusalem  in  her  glory?  Christian,  believe  this,  and  think 
on  it :  thou  shalt  be  eternally  embraced  in  the  arms  of  that  love, 
which  was  from  everlasting,  and  will  extend  to  everlasting;  of 
that  love  which  brought  the  Son  of  God's  lore  from  heaven  to 
earth,  from  earth  to  the  cross,  from  the  cross  to  the  grave,  from 
the  grave  to  glory :  that  love,  which  was  weary,  hungry,  tempted, 
scorned,  scourged,  buffeted,  spit  upon,  crucified,  pierced  ;  which 
did  fast,  pray,  teach,  heal,  weep,  sweat,  bleed,  die ;  that  love  will 
eternally  embrace  thee.  When  perfect  created  love,  and  most 
perfect  uncreated  love,  meet  together,  it  will  not  be  like  Joseph 
and  his  brethren,  who  lay  upon  one  another's  necks  weeping;  it 
will  be  loving  and  rejoicing,  not  loving  and  sorrowing.  Yet  it 
will  make  Satan's  court  ring  with  the  news,  that  Joseph's  breth- 
ren are  come,  that  the  saints  are  arrived  safe  at  the  bosom  of 
Christ,  out  of  the  reach  of  hell  for  ever.  Nor  is  there  any  such 
love  as  David's  and  Jonathan's,  breathing  out  its  last  into  sad 
lamentations  for  a  forced  separation.     Know  this;  believer,  to  thy 


THE    SAINTS'    REST  27 

everlasting  comfort,  if  those  arms  have  once  embraced  thee, 
neither  sin,  nor  hell,  can  get  thee  thence  for  ever.  Thou  hadst 
not  to  deal  with  an  inconstant  creature,  but  with  him  with  whom 
is  no  variableness,  nor  shadow  of  turning.  His  love  to  thee  will 
not  be  as  thine  was  on  earth  to  him,  seldom,  and  cold,  up  and 
down.  He  that  would  not  cease  nor  abate  his  love,  for  all  thine 
enmity,  unkind  neglects,  and  churlish  resistances,  can  he  cease 
to  love  thee,  when  he  hath  made  thee  truly  lovely?  He  that 
keepeth  thee  so  constant  in  thy  love  to  him,  that  thou  canst  chal- 
lenge tribulation,  distress,  persecution,  famine,  nakedness,  peril, 
or  sword,  to  separate  thy  love  from  Christ,  how  much  more  will 
himself  be  constant?  Indeed,  thou  mayest  be  persuaded,  that 
neither  death,  nor  life,  nor  angels,  nor  principalities,  nor  powers, 
nor  things  present,  nor  things  to  come,  nor  height,  nor  depth,  nor 
any  other  creature,  shall  be  able  to  separate  us  from  the  love  of 
God  which  is  in  Christ  Jesus  our  Lord.  And  now,  are  we  not 
left  in  the  apostle's  admiration?  What  shall  we  say  to  these 
things?  Infinite  love  must  needs  be  a  mystery  to  a  finite  capa- 
city. No  wonder  angels  desire  to  look  into  this  mystery.  And 
if  it  be  the  study  of  saints  here,  to  know  the  breadth,  and  length 
and  depth,  and  height,  of  the  love  of  Christ,  which  passeth  knowl- 
edge ;  the  saints'  everlasting  rest  must  consist  in  the  enjoyment 
of  God  by  love. 

Nor  hath  joy  the  least  share  in  this  fruition.  It  is  that  which 
all  the  former  lead  to,  and  conclude  in ;  even  the  inconceivable 
complacency  which  the  blessed  feel  in  their  seeing,  knowing, 
loving,  and  being  beloved  of  God.  This  is  the  white  stone  which 
no  man  knoweth,  saving  he  that  receiveth  it.  Surely  this  is  the 
joy  which  a  stranger  doth  not  intermeddle  with.  All  Christ's 
ways  of  mercy  tend  to  and  end  in  the  saints'  joys.  He  wept, 
sorrowed,  suffered,  that  they  might  rejoice ;  he  sendeth  the  Spirit 
to  be  their  comforter;  he  multiplies  promises;  he  discovers  their 
future  happiness,  that  their  joy  may  be  full.  He  opens  to  them 
the  fountain  of  living  waters,  that  they  may  thirst  no  more,  and 
that  it  may  spring  up  in  them  to  everlasting  life.  He  chastens 
them  that  he  may  give  them  rest.  He  makes  it  their  duty  to 
rejoice  in  him  always,  and  again  commands  them  to  rejoice. 
He  never  brings  them  into  so  low  a  condition,  wherein  he  does 
not  leave  them  more  cause  of  joy  than  sorrow.  And  hath  the 
Lord  such  a  care  of  our  comfort  here?  O,  what  will  that  joy  be, 


2£  NATURE    OF 

where  the  soul,  being  perfectly  prepared  for  joy,  and  joy  prepared 
by  Christ  for  the  soul,  it  shall  be  our  work,  our  business,  eternally 
to  rejoice!  It  seems  the  saints'  joy  shall  be  greater  than  the 
damned 's  torment;  for  their  torment  is  the  torment  of  creatures, 
prepared  for  the  devil  and  his  angels ;  but  our  joy  is  the  joy  of 
our  Lord.  The  same  glory  which  the  Father  gave  the  Son,  the 
Son  hath  given  them,  to  sit  with  him  in  his  throne,  even  a?  he  is 
set  down  vyith  his  Father  in  his  throne.  Thou,  poor  soul,  who 
prayest  for  joy,  vvaitest  for  joy,  complainest  for  want  of  joy,  long, 
est  for  joy;  thou  then  shalt  have  full  joy,  as  much  as  thou  canst 
hold,  and  more  than  ever  thou  thoughtest  on,  or  thy  heart  desired. 
In  the  mean  time,  walk  carefully;  watch  constantly,  and  then 
let  God  measure  out  to  thee  thy  times  and  degrees  of  joy.  It 
may  be  he  keeps  them  until  thou  hast  more  need.  Thou  hadst 
better  lose  thy  comfort  than  thy  safety.  If  thou  shouldst  die  full 
of  fears  and  sorrows,  it  will  be  but  a  moment,  and  they  are  all 
gone,  and  concluded  in  joy  inconceivable.  As  the  joy  of  the 
hypocrite,  so  the  fears  of  the  upright  are  but  for  a  moment. 
"God's  anger  endureth  but  a  moment;  in  his  favour  is  life; 
weeping  may  endure  for  a  night,  but  joy  cometh  in  the  morning." 
O  blessed  morning!  Poor,  humble,  drooping  soul,  how  would 
it  fill  thee  with  joy  now,  if  a  voice  from  heaven  should  tell  thee 
of  the  love  of  God,  the  pardon  of  thy  sins,  and  assure  thee  of 
thy  part  in  these  joys !  What,  then,  will  thy  joy  be,  when  thy 
actual  possession  shall  convince  thee  of  thy  title,  and  thou  shalt 
be  in  heaven  before  thou  art  well  aware? 

And  it  is  not  thy  joy  only ;  it  is  a  mutual  joy,  as  well  as  a 
mutual  love.  Is  there  joy  in  heaven  at  thy  conversion,  and  will 
there  be  none  at  thy  glorification?  Will  not  the  angels  welcome 
thee  thither,  and  congratulate  thy  safe  arrival? — Yea,  it  is  the 
joy  of  Jesus  Christ;  for  now  he  hath  the  end  of  his  undertaking, 
labour,  suffering,  dying,  when  we  have  our  joys;  when  he  is 
glorified  in  his  saints,  and  admired  in  all  them  that  believe;  when 
he  sees  of  the  travail  of  his  soul,  and  is  satisfied.  This  is  Christ's 
harvest,  when  he  shall  reap  the  fruit  of  his  labours;  and  it  will 
not  repent  him  concerning  his  sufferings,  but  he  will  rejoice  over 
his  purchased  inheritance,  and  his  people  will  rejoice  in  him. — 
Yea,  the  Father  himself  puts  on  joy,  too,  in  our  joy.  As  we 
grieve  his  spirit,  and  weary  him  with  our  iniquities,  so  he  i£ 
rejoiced  in  our  good.     O  how  quickly  does  he  now  spy  a  return- 


THE   SAINTS'   REST:  29 

ing  prodigal,  even  afar  off!  How  does  he  run  and  meet  him ! 
And  with  what  compassion  does  he  fall  on  his  neck,  and  kiss  him, 
and  put  on  him  the  best  robe,  and  a  ring  on  his  hand,  and  shoes 
on  his  feet,  and  kills  the  fatted  calf  to  eat  and  be  merry.  This 
is  indeed  a  happy  meeting;  but  nothing  to  the  embracing  and 
joy  of  that  last  and  great  meeting.  Yea,  more ;  as  God  doth 
mutually  love  and  joy,  so  he  makes  this  his  rest,  as  it  is  our  rest. 
What  an  eternal  Sabbatism,  when  the  wor*  of  redemption,  sanc- 
tification,  preservation,  glorification,  is  all  finished,  and  perfected 
for  ever !  "  The  Lord  thy  God  in  the  midst  of  thee  is  mighty ; 
he  will  save,  he  will  rejoice  over  thee  with  joy,  he  will  rest  in 
his  love,  he  will  joy  over  thee  with  singing."  Well  may  we 
then  rejoice  in  our  God  with  joy,  and  rest  in  our  love,  and  joy  in 
him  with  singing. 

Alas!  my  fearful  heart  scarce  dares  proceed.  Methinks  I 
hear  the  Almighty's  voice  saying  to  me,  "  Who  is  this  that  dark- 
eneth  counsel  by  words  without  knowledge  ?"  But  pardon  thy 
servant,  O  Lord !  I  have  not  pried  into  unrevealed  things.  ] 
bewail  that  my  apprehensions  are  so  dull,  my  thoughts  so  mean, 
my  affections  so  stupid,  and  my  expressions  so  low,  and  unbe- 
seeming such  a  glory.  I  have  only  heard  by  the  hearing  of  the 
ear :  O,  let  thy  servant  see  thee,  and  possess  these  joys ;  and  then 
shall  I  have  more  suitable  conceptions,  and  shall  give  thee  fuller 
glory;  I  shall  abhor'my  present  self,  and  disclaim  and  renounce 
all  these  imperfections.  "I  have  uttered  that  I  understood  not, 
things  too  wonderful  for  me,  which  I  knew  not."  Yet  "  I  believed, 
and  therefore  have  I  spoken."  What,  Lord,  canst  thou  expect 
from  dust  but 'levity  ?  or  from  corruption  but  defilement?  Though 
the  irreverence  be  the  fruit  of  my  own  corruption,  yet  the  fire 
is  from  thine  altar,  and  the  work  of  thy  commanding.  I  looked 
not  into  thy  ark,  nor  put  forth  my  hand  unto  it,  without  thee. 
Wash  away  these  stains  also  in  the  blood  of  the  Lamb.  Imper- 
fect, or  none,  must  be  thy  service  here.  O  take  thy  Sen's  excuse, 
"the  spirit  is  willing,  1  ut  the  flesh  is  weak." 
3* 


3D  II  A  t  L'  HE    Ot 

CHAPTER    II, 

THE    GREAT    PREPARATIVES    TO    THE    SAINTS'   REST. 

rhere  are  four  things  which  principally  prepare  the  way  to  enter  into  it ;  particu'arly,  1 
The  glorious  appearing  of  Christ;  2:  The  general  resurrection ;  3.  The  last  judgment; 
and,  4:  The  saints'  coronation: 

The  passage  of  paradise  is  not  now  so  blocked  up,  as  when 
the  law  and  curse  reigned.  Wherefore  finding,  beloved  Chris- 
dans,  a  new  and  living  way  consecrated  for  us,  through  the  vail, 
that  is  to  say,  the  flesh  of  Christ,  by  which  we  may  with  boldness 
enter  into  the  holiest,  I  shall  draw  near  with  fuller  assurance; 
and,  finding  the  flaming  sword  removed,  shall  look  again  into  the 
paradise  of  our  God.  And  because  I  know  that  this  is  no  for- 
bidden fruit,  and  withal  that  it  is  good  for  food,  and  pleasant  to 
the  spiritual  eyes,  and  a  tree  to  be  desired  to  make  one  truly 
wise  and  happy ;  I  shall,  through  the  assistance  of  the  Spirit, 
take  and  eat  thereof  myself,  and  give  to  you  according  to  my 
power,  that  you  may  eat.  The  porch  of  this  temple  is  exceeding 
gloiious,  and  the  gate  of  it  is  called  Beautiful.  Here  are  four 
things  as  the  four  corners  of  this  porch.  Here  is  the  most  glo- 
rious coming  and  appearance  of  the  Son  of  God ; — that  great 
work  of  Jesus  Christ  in  raising  our  bodies  from  the  dust,  and 
uniting  them  again  to  the  soul ; — the  public  and  solemn  process 
at  their  judgment,  where  they  shall  first  themselves  be  acquitted 
and  justified,  and  then  with  Christ  judge  the  world ; — together 
with  their  solemn  coronation,  and  receiving  the  kingkom. 

1 .  The  most  glorious  coming  and  appearance  of  the  Son  of  God 
may  well  be  reckoned  in  his  people's  glory.  For  their  sake  he 
came  into  the  world,  suffered,  died,  rose,  ascended  ;  and  for  their 
sake  it  is  that  he  will  return.  To  this  end  will  Christ  come  again 
to  receive  his  people  unto  himself,  that  where  he  is,  there  they 
may  be  also.  The  bridegroom's  departure  was  not  upon  divorce. 
He  did  not  leave  us  with  a  purpose  to  return  no  more.  He 
hath  left  pledges  enough  to  assure  us  to  the  contrary.  We  have 
his  word,  his  many  promises,  his  sacraments,  which  show  forth 
his  death  till  he  come ;  and  his  Spirit,  to  direct,  sanctify,  and 
comfort  till  he  return.  We  have  frequent  tokens  of  love  from 
him,  to  show  us  he  forgets  not  his  promise,  nor  us.  We  daily 
behold  the  forerunners  of  his  coming,  foretold  by  himself.     We 


t  H  ti    S  A  1  N  T  tf      K  fc  S  I  ^  | 

see  the  fig-tree  putteth  forth  leaves,  and  therefore  knew  that  sum- 
mer is  nigh.  Though  the  riotous  world  say,  My  Lord  delayeth 
his  coming;  yet  let  the  saints  lift  up  their  heads,  for  their 
redemption  draweth  nigh.  Alas  !  fellow-Christians,  what  should 
we  do  if  our  Lord  should  not  return?  What  a  case  are  we  here 
left  in !  What!  leave  us  in  the  midst  of  wolves,  and  among  lions, 
a  generation  of  vipers,  and  here  forget  us !  Did  he  buy  us  so 
dear,  and  then  leave  us  sinning,  suffering,  groaning,  dying  daily, 
and  will  he  come  no  more  to  us?  It  cannot  be.  This  is  like  our 
unkind  dealing  with  Christ,  who,  when  we  feel  ourselves  warm 
in  the  world,  care  not  for  coming  to  him :  but  this  is  not  like 
Christ's  dealing  with  us.  He  that  would  come  to  suffer,  will 
surely  come  to  triumph.  He  that  would  come  to  purchase,  will 
surely  come  to  possess.  Where  else  were  all  our  hopes?  What 
were  become  of  our  faith,  our  prayers,  our  tears,  and  our  wait- 
ing? What  were  all  the  patience  of  the  saints  worth  to  them? 
Were  we  not  left  of  all  men  the  most  miserable?  Christians, 
hath  Christ  made  us  forsake  all  the  world,  and  be  forsaken  of 
all  the  world?  to  hate  all,  and  be  hated  of  all?  and  all  this  for 
him,  that  we  might  have  him  instead  of  all?  And  will  he,  thin* 
you,  after  all  this,  forget  us,  and  forsake  us  himself?  Far  be 
such  a  thought  from  our  hearts!  But  why  staid  he  not  with  his 
people  while  he  was  here?  Why?  Was  not  the  work  on  earth 
done?  Must  he  not  take  possession  of  glory  in  our  behalf? 
Must  he  not  intercede  with  the  Father,  plead  his  sufferings,  be 
filled  with  the  Spirit  to  send  forth,  receive  authority,  and  subdue 
his  enemies?  Our  abode  here  is  short.  If  he  had  staid  on  earth, 
what  would  it  have  been  to  enjoy  him  for  a  few  days,  and  then 
die?  He  hath  more  in  heaven  to  dwell  among  ;  even  the  spirits 
of  many  generations.  He  will  have  us  live  by  faith,  and  not 
by  sight 

O,  fellow-Christians !  what  a  day  will  that  be,  when  we,  who 
have  been  kept  prisoners  by  sin,  by  sinners,  by  the  grave,  shall 
be  brought  out  by  the  Lord  himself!  It  will  not  be  such  a 
coming  as  his  first  was,  in  poverty  and  contempt,  to  be  spit  upon, 
and  buffeted,  and  crucified  again.  He  will  not  come,  O  careless 
world !  to  be  slighted  and  neglected  by  you  any  more.  Yet 
that  ceming  wanted  not  its  glory.  If  the  heavenly  host,  for  the 
celebration  of  his  nativity,  must  praise  God,  with  what  shoutings 
will  angels  and  saints  at  that  day  proclaim  glory  to  Gc  i,  peace 


32  NATURE  OJT 

and  good-will  towards  men!  If  a  star  must  lead  men  from 
remote  parts  of  the  world  to  come  to  worship  a  child  in  a  manger ; 
how  will  the  glory  of  his  next  appearing  constrain  all  the  world 
to  acknowledge  his  sovereignty  !  If,  riding  on  an  ass,  he  entered 
Jerusalem  with  hosannas;  with  what  peace  and  glory  will  he 
come  toward  the  New  Jerusalem !  If,  when  he  was  in  the  form 
of  a  servant,  they  cry  out,  "  What  manner  of  man  is  this,  that 
even  the  winds  and  the  sea  obey  him?"  what  will  they  say,  when 
they  shall  see  him  coming  in  his  glory,  and  the  heavens  and  the 
earth  obey  him  !  "  Then  shall  all  the  tribes  of  the  earth  mourn. " 
To  think  and  speak  of  that  day  with  horror,  doth  well  beseem 
the  impenitent  sinner,  but  ill  the  believing  saint.  Shall  the 
wicked  behold  him,  and  cry,  "Yonder  is  he  whose  blood  we 
neglected,  whose  grace  we  resisted,  whose  counsel  we  refused, 
whose  government  we  cast  off!"  And  shall  not  the  saints,  with 
inconceivable  gladness,  cry,  "  Yonder  is  he  whose  blood  redeemed 
us,  whose  Spirit  cleansed  us,  whose  law  did  govern  us ;  in  whom 
we  trusted,  and  he  hath  not  deceived  our  trust ;  for  whom  we 
long  waited,  and  now  we  see  we  have  not  waited  in  vain !  O 
cursed  corruption  !  that  would  have  had  us  turn  to  the  world,  and 
present  things,  and  say,  Why  should  we  wait  for  the  Lord  any 
longer?  Now  we  see,  Blessed  are  all  they  that  wait  for  him." 
And  now,  Christians,  should  we  not  put  up  that  petition  heartily, 
"Thy  kingdom  come?  The  Spirit  and  the  bride  say,  Come: 
and  let  him  that  heareth,"  and  readeth,  "say,  Come."  Our  Lord 
himself  says,  "Surely  I  come  quickly.  Amen:  even  so,  come 
Lord  Jesus." 

2.  Another  thing  that  leads  to  paradise  is,  that  great  work  of 
Jesus  Christ,  in  raising  our  oodles  from  the  dust,  and  uniting 
them  again  unto  the  soul.  A  wonderful  effect  of  infinite  power 
and  love !  Yea,  wonderful  indeed,  says  Unbelief,  if  it  be  true. 
What!  shall  all  these  scattered  bones  and  dust  become  a  man? 
Let  me  with  reverence  plead  for  God,  for  that  power  whereby  I 
hope  to  arise.  What  beareth  the  massy  body  of  the  earth? 
What  limits  the  vast  ocean  of  the  waters?  Whence  is  that  con- 
stant  ebbing  and  flowing  of  the  tides?  How  many  times  bigger 
than  all  the  earth  is  the  sun,  that  glorious  body  of  light?  Is  it 
not  as  easy  to  raise  the  dead  as  to  make  heaven  and  earth,  and 
all  of  nothing?  Look  not  on  the  dead  bones,  and  dust,  and  diffi- 
culty, but  at  the  promise.     Contentedly  commit  these  carcasses 


ihL    o  a  in  is*     KUST  33 

to  a  prison,  that  shall  not  long  contain  them.  Let  us  lie  down 
in  peace,  and  take  our  rest;  it  will  not  be  an  everlasting  night, 
nor  endless  sleep.  If  unclothing  be  the  thing  thou  fearest,  it  is 
that  thou  mayest  have  better  clothing.  If  to  be  turned  out  of 
doors  be  the  thing  thou  fearest,  remember  that,  when  tlie  earthly- 
house  of  this  tabernacle  is  dissolved,  thou  hast  a  building  of  God, 
a  house  not  made  with  hands,  eternal  in  the  heavens.  Lay- 
down  cheerfully  this  lump  of  corruption ;  thou  shalt  undoubtedly 
receive  it  again  in  incorruption.  Lay  down  freely  this  terrestrial, 
this  natural  body;  thou  shalt  receive  it  again  a  celestial,  a  spir- 
itual body.  Though  thou  lay  it  down  with  great  dishonour,  thou 
shalt  receive  it  in  glory.  Though  thou  art  separated  from  it 
through  weakness,  it  shall  be  raised  again  in  mighty  power ;  in 
a  moment,  in  the  twinkling  of  an  eye,  at  the  last  trump ;  for  the 
trumpet  shall  sound,  and  the  dead  shall  be  raised  incorruptible, 
and  we  shall  be  changed.  "  The  dead  in  Christ  shall  rise  first. 
Then  they  who  are  alive,  and  remain,  shall  be  caught  up  together 
with  them  in  the  clouds,  to  meet  the  Lord  in  the  air."  Triumph 
now,  O  Christian,  in  these  promises;  thou  shalt  shortly  triumph 
in  their  performance.  This  is  the  day  which  the  Lord  will 
make;  we  shall  rejoice  and  be  glad  in  it.  The  grave,  that 
could  not  keep  our  Lord,  cannot  keep  us.  He  arose  for  us,  and 
by  the  same  power  will  cause  us  to  arise.  For  if  we  believe 
that  Jesus  died,  and  rose  again,  even  so  them  also  who  sleep  in 
Jesus,  will  God  bring  with  him.  Let  us  never  look  at  the  grave, 
but  let  us  see  the  resurrection  beyond  it.  Yea,  let  us  be  stead- 
fast, immoveable,  always  abounding  in  the  work  of  the  Lord, 
forasmuch  as  we  know  our  labour  is  not  in  vain  in  the  Lord. 

3.  Part  of  this  prologue  to  the  saints'  rest  is  the  public  and 
solemn  process  at  their  judgment,  where  they  shall  first  them- 
selves be  acquitted  and  justified,  and  then  with  Christ  judge  the 
world.  Young  and  old,  of  all  estates  and  nations,  that  ever  were 
from  the  creation  to  that  day,  must  here  come,  and  receive  their 
doom.  O  terrible,  O  joyful  day!  Terrible  to  those  that  have 
forgotten  the  coming  of  their  Lord !  joyful  to  the  saints,  whose 
waiting  and  hope  was  to  see  this  day !  Then  shall  the  world 
behold  the  goodness  and  severity  of  God ;  on  them  who  perish, 
severity  ;  but  to  his  chosen,  goodness.  Every  one  must  give  an 
account  of  his  stewardship.  Every  talent  of  time,  health,  wit, 
mercies,  afflictions,  means,  warnings,  must  be  reckoned  for.    The 

# 


34 


MATURE   OF 


sins  of  youth,  those  which  they  had  forgotten,  and  their  secret  sins, 
shall  all  be  laid  open  before  Angels  and  men.  They  shall  see 
the  Lord  Jesus,  whom  they  neglected,  whose  word  they  disobeyed, 
whose  ministers  they  abused,  whose  servants  they  hated,  now 
sitting  to  judge  them.  Their  own  consciences  shall  cry  out 
against  them,  and  call  to  their  remembrance  all  their  misdoings. 
Which  way  will  the  wretched  sinner  look?  Who  can  conceive 
the  terrible  thoughts  of  his  heart?  Now  the  world  cannot  help 
him  ;  his  old  companions  cannot ;  the  saints  neither  can  nor  will. 
Only  the  Lord  Jesus  can ;  but  there  is  the  misery — he  will  not. 
Time  was,  sinner,  when  Christ  would,  and  you  would  not ;  now, 
fain  would  you,  and  he  will  not.  All  in  vain  to  cry  to  the 
mountains  and  rocks,  Fall  on  us,  and  hide  us  from  the  face  of 
him  that  sitteth  upon  the  throne ;  for  thou  hast  the  Lord  of 
mountains  and  rocks  for  thine  enemy,  whose  voice  they  will 
obey,  and  not  thine.  I  charge  thee,  therefore,  before  God,  and 
the  Lord  Jesus  Christ,  who  shall  judge  the  quick  and  the  dead, 
at  his  appearing,  and  his  kingdom,  that  thou  set  thyself  seriously 
to  ponder  on  these  things. 

But  why  tremblest  thou,  O  humble,  gracious  soul?  He  that 
would  not  lose  one  Noah  in  a  common  deluge,  nor  overlook  one 
Lot  in  Sodom ;  nay,  that  could  do  nothing  till  he  went  forth  ; 
will  he  forget  thee  at  that  day  ?  The  Lord  knoweth  how  to 
deliver  the  godly  out  of  temptations,  and  to  reserve  the  unjust 
unto  the  day  of  judgment  to  be  punished.  He  knoweth  how  to 
make  the  same  day  the  greatest  terror  to  his  foes,  and  yet  the 
greatest  joy  to  his  people.  There  is  no  condemnation  to  them 
that  are  in  Christ  Jesus,  who  walk  not  after  the  flesh,  but  aftei 
the  Spirit.  Who  shall  lay  any  thing  to  the  charge  of  God's 
elect?  Shall  the  law?  The  law  of  the  spirit  of  life  in  Christ 
Jesus  hath  made  them  free  from  the  law  of  sin  and  death.  Or 
shall  conscience?  The  Spirit  itself  beareth  witness  with  their 
spirit,  that  they  are  the  children  of  God.  "It  is  God  that  justi- 
fieth,  who  is  he  that  condemneth?"  If  our  judge  condemn  us 
not,  who  shall  ?  He  that  said  to  the  adulterous  woman,  Hath  no 
man  condemned  thee  ?  Neither  do  I ;  will  say  to  us,  more  faith- 
fully  than  Peter  to  him,  Though  all  men  deny  thee,  or  condemn 
thee,  I  will  not.  Having  confessed  me  before  men,  thee  "will 
I  also  confess  before  my  Father  who  is  in  heaven." 

What  inexpressible  joy,  that  our  dear  Lord,  who  loveth  our 


THE  SAINTS'    RES'!  35 

souls,  and  whom  our  souis  love,  shall  he  our  judge!  Will  a 
mac  fear  to  be  judged  by  his  dearest  friend  ?  or  a  wife  by  her 
own  husband  ?  Christian,  did  Christ  come  down  and  suffer,  and 
weep,  and  bleed,  and  die  for  thee,  and  will  he  now  condemr 
thee?  Was  he  judged,  condemned,  and  executed  in  thy  stead 
and  now  will  he  condemn  thee  himself?  Hath  he  done  most  of 
the  work  already,  in  redeeming,  regenerating,  sanctifying, 
and  preserving  thee,  and  will  he  now  undo  all  again?  Well, 
then,  let  the  terror  of  that  day  be  never  so  great,  surely  our 
Lord  can  mean  no  ill  to  us  in  all.  Let  it  make  the  devils  trem- 
ble, and  the  wicked  tremble,  but  it  shall  make  us  leap  for  joy. 
It  must  needs  affect  us  deeply  with  the  sense  of  our  mercy  and 
happiness,  to  see  the  most  of  the  world  tremble  with  terror,  while 
we  triumph  with  joy  ;  to  hear  them  doomed  to  everlasting  flames, 
when  we  are  proclaimed  heirs  of  the  kingdom ;  to  see  our  neigh- 
bours, that  lived  in  the  same  towns,  came  to  the  same  congrega- 
tion, dwelt  in  the  same  houses,  and  were  esteemed  more  honour- 
able in  the  world  than  ourselves,  now  by  the  Searcher  of  hearts 
eternally  separated.  This,  with  the  great  magnificence  and 
dreadfulness  of  the  day,  the  apostle  pathetically  expresses,  "It 
is  a  righteous  thing  with  God  to  recompense  tribulation  to  them 
that  trouble  you ;  and  to  you  who  are  troubled,  rest  with  us,  when 
the  Lord  Jesus  shall  be  revealed  from  heaven,  with  his  mighty 
angels,  in  flaming  fire,  taking  vengeance  on  them  that  know  not 
God,  and  that  obey  not  the  gospel  of  our  Lord  Jesus  Christ ;  who 
shall  be  punished  with  everlasting  destruction  from  the  presence 
of  the  Lord,  and  from  the  glory  of  his  power;  when  he  shall 
come  to  be  glorified  in  his  saints,  and  to  be  admired  in  all  them 
that  believe  in  that  day." 

Yet  more :  we  shall  be  so  far  from  the  dread  of  that  judgment, 
that  ourselves  shall  become  the  judges.  Christ  will  take  his 
people,  as  it  were,  into  commission  with  himself,  and  they  shall 
sit  and  approve  his  righteous  judgment.  Do  you  not  know  that 
the  saints  will  judge  the  world  ?  Nay,  "  know  ye  not  that  we 
shall  judge  angels?"  Were  it  not  for  the  word  of  Christ  that 
speaks  it,  this  advancement  would  seem  incredible,  and  the 
language  arrogant.  Even  Enoch,  the  seventh  from  Adam, 
prophesied  this,  saying^  "  Behold  the  Lord  cometh  with  ten  thou- 
sands of  his  saints,  to  execute  judgment  upon  all,  and  to  convince 
all  that  are  ungodly  among  them,  of  all  their  ungodly  deeds 


3tf 


NATURE   OF 


which  they  have  ungodly  committed,  and  of  all  their  hard 
speeches  which  ungodly  sinners  have  spoken  against  him." 
Thus  shall  the  saints  be  honoured,  and  the  upright  shall  have 
dominion  in  the  morning.  O  that  the  careless  world  "were 
wise,  that  they  understood  this,  that  they  would  consider  their 
latter  end!"  that  they  would  be  now  of  the  same  mind  as  they 
will  be,  when  they  shall  see  the  heavens  pass  away  with  a  great 
noise,  and  the  elements  melt  with  fervent  heat,  and  the  earth 
also,  and  the  works  that  are  therein,  burnt  up !  when  all  shall 
be  in  fire  about  their  ears,  and  all  earthly  glory  consumed.  For 
the  heavens  and  the  earth,  which  are  now,  are  reserved  unto 
fire  against  the  day  of  judgment,  and  perdition  of  ungodly  men. 
"  Seeing,  then,  that  all  these  things  shall  be  dissolved,  what  man- 
ner of  persons  ought  ye  to  be  in  all  holy  conversation  and 
godliness,  looking  for  and  hasting  unto  the  coming  of  the  day  of 
God,  wherein  the  heavens  being  on  fire,  shall  be  dissolved,  and 
the  elements  shall  melt  with  fervent  heat?" 

4.  The  last  preparative  to  the  saints'  rest  is  their  solemn  coro- 
nation and  receiving  the  kingdom.  For  as  Christ,  their  head,  is 
anointed  both  King  and  Priest,  so  under  him  are  his  people  made 
unto  God  both  kings  and  priests,  to  reign,  and  to  offer  praises  for 
ever.  The  crown  of  righteousness,  which  was  laid  up  for  them, 
shall  by  the  Lord,  the  righteous  Judge,  be  given  them  at  that 
day.  They  have  been  faithful  unto  death,  and  therefore  he  will 
give  them  a  crown  of  life.  And  according  to  the  improvement 
of  their  talents  here,  so  shall  their  rule  and  dignity  be  enlarged. 
They  are  not  dignified  with  empty  titles,  but  real  dominion. 
Christ  will  grant  them  to  sit  with  him  on  his  throne,  and  will 
give  them  power  over  the  nations,  even  as  he  received  of  his 
Father;  and  he  "will  give  them  the  morning-star."  The  Lord 
himself  will  give  them  possession  with  these  applauding  expres- 
sions :  "  Well  done,  good  and  faithful  servant ;  thou  hast  been 
faithful  over  a  few  things,  I  will  make  thee  ruler  over  many 
things;  enter  thou  into  the  joy  of  thy  Lord." 

And  with  this  solemn  and  blessed  proclamation  shall  he 
enthrone  them:  "Come,  ye  blessed  of  my  Father,  inherit  the 
kingdom  prepared  for  you  from  the  foundation  of  the  world." 
Every  word  is  full  of  life  and  joy.  Come — this  is  the  holding 
forth  of  the  golden  sceptre,  to  warrant  our  approach  unto  this 
glory.    Come  now  as  near  as  you  will :  fear  not  the  Bethshemite's 


THE    SAINTS'    REST.  37 

judgment;  for  the  enmity  is  utterly  abolished.  This  is  not  such 
a  Come  as  we  were  wont  to  hear ;  "  Come  take  up  your  cross  and 
follow  me."  Though  that  was  sweet,  yet  this  much  more.  Ye 
blessed — Blessed  indeed,  when  that  mouth  shall  so  pronounce  us! 
For  though  the  world  hath  accounted  us  accursed,  and  we  have 
been  ready  to  account  ourselves  so ;  yet  certainly  those  that  he 
blesseth  are  blessed ;  and  those  whom  he  curseth,  only,  are 
cursed,  and  his  blessing  cannot  be  reversed.  Of  my  Father — ■ 
Blessed  in  the  Father's  love,  as  well  as  the  Son's,  for  they  are  one. 
The  Father  hath  testified  his  love  in  their  election,  donation  to 
Christ,  sending  of  Christ,  and  accepting  his  ransom,  as  the  Son 
hath  also  testified  his.  Inherit — No  longer  bondmen,  nor  ser- 
vants only,  nor  children  under  age,  who  differ  not  in  possession, 
but  only  in  title,  from  servants :  but  now  we  are  heirs  of  the 
kingdom  and  joint  heirs  with  Christ.  The  kingdom — No  less 
than  the  kingdom !  Indeed,  to  be  King  of  kings,  and  Lord  of 
lords,  is  our  Lord's  own  proper  title  :  but  to  be  kings,  and  reign 
with  him,  is  ours.  The  enjoyment  of  this  kingdom  is  as  the 
light  of  the  sun :  each  has  the  whole,  and  the  rest  never  the  less. 
Prepared  for  you — God  is  the  Alpha,  as  well  as  the  Omega,  of 
our  blessedness.  Eternal  love  hath  laid  the  foundation.  He 
prepared  the  kingdom  for  us,  and  then  prepared  us  for  the  king- 
dom. This  is  the  preparation  of  his  counsel  and  decree ;  for  the 
execution  whereof  Christ  was  yet  to  make  a  further  preparation. 
For  you — Not  for  believers  in  general,  who,  without  individual 
persons,  are  nobody :  but  for  you  personally.  From  the  found- 
ation of  the  world — Not  only  from  the  promise  after  Adam's  fall, 
but  from  eternity. 

Thus  we  have  seen  the  Christian  safely  landed  in  paradise 
and  conveyed  honourably  to  his  rest.     Now  let  us  a  little  further, 
in  the  next  chapter,  view  those  mansions,  consider  their  privileges, 
and  see  whether  there  be  any  glory  like  unto  this  glory. 
4 


3g  ru  t  excKLiveMctiitj  ot 

CHAPTER    III. 

THE    EXCELLENCIES    OF    THE    SAINTS'    LEST. 

I.  It  is  the  purchased  possession ;  2.  A  fres  gift ;  3.  Peculiar  to  saints ;  4.  An  association 
with  saints  and  angels;  5.  It  derives  its  joys  immediately  from  God  himself;  6.  It  will 
be  seasonable ;  7.  Suitable ;  8.  Perfect,  without  sin  and  suffering ;  9.  And  everlasting. 

Let  us  draw  a  little  nearer,  and  see  what  further  excellencies 
this  rest  affordeth.  The  Lord  hide  us  in  the  clefts  of  the  rock, 
and  cover  us  with  the  hands  of  indulgent  grace,  while  we 
approach  to  take  this  view !  This  rest  is  excellent  for  being — > 
a  purchased  possession; — a  free  gift; — peculiar  to  saints; — an 
association  with  saints  and  angels; — yet  deriving  its  joys  imme- 
diately from  God ; — and  because  it  will  be  a  seasonable, — 
suitable, — perfect, — and  eternal  rest. 

1.  It  is  a  most  singular  honour  of  the  saints'  rest,  to  be  called 
the  purchased  possession  ;  That  is,  the  fruit  of  the  blood  of  the 
Son  of  God ;  yea,  the  chief  fruit,  the  end  and  perfection  of  all 
the  fruits  and  efficacy  of  that  blood.  Greater  love  than  this, 
there  is  not,  to  lay  down  the  life  of  the  lover.  And  to  have  this 
our  Redeemer  ever  before  our  eyes,  and  the  liveliest  sense  and 
freshest  remembrance  of  that  dying,  bleeding  love  still  upon  our 
souls!  How  will  it  fill  our  souls  with  perpetual  joy,  to  think, 
that  in  the  streams  of  this  blood  we  have  swam  through  the  vio- 
lence of  the  world,  the  snares  of  Satan,  the  seducements  of  flesh, 
the  curse  of  the  law,  the  wrath  of  an  offended  God,  the  accu- 
sations of  a  guilty  conscience,  and  the  vexing  doubts  and  fears 
of  an  unbelieving  heart,  and  are  arrived  safe  at  the  presence  of 
God!  Now,  he  cries  to  us,  Is  it  "nothing  to  you,  all  ye  that 
pass  by?  behold,  and  see  if  there  be  any  sorrow  like  unto  my 
sorrow !"  and  we  scarce  regard  the  mournful  voice,  nor  scarce 
turn  aside  to  view  the  wounds.  But  then  our  perfected  souls 
will  feel,  and  flame  in  love  for  love.  With  what  astonishing 
apprehensions  will  redeemed  saints  everlastingly  behold  their 
blessed  Redeemer!  the  purchaser,  and  the  price,  together  with 
the  possession !  Neither  will  the  view  of  his  wounds  of  love 
renew  our  wounds  of  sorrow.  He,  whose  first  words  after  his 
resurrection  were  to  a  great  sinner,  "Woman,  why  weepest 
thou  ?"  knows  how  to  raise  love  and  joy,  without  any  cloud  of 


i'HE    *  A  iSTS-    Rfc«l  yy 

sorrow,  or  storm  of  tears.  If  any  thing  we  enjoy  was  purchased 
with  the  life  of  our  dearest  friend,  how  highly  should  we  value 
it?  If  a  dying  friend  deliver  us  but  a  token  of  his  love,  how 
carefully  do  we  preserve  it!  and  still  remember  him  when  we 
behold  it,  as  if  his  own  name  were  written  on  it!  And  will  not, 
then,  the  death  and  blood  of  our  Lord  everlastingly  sweeten  our 
possessed  glory  ?  As  we  write  down  the  price  our  goods  cost 
us ;  so  on  our  righteousness  and  glory  write  down  the  price,  the 
precious  blood  of  Christ.  His  sufferings  were  to  satisfy  the 
justice  that  required  blood,  and  to  bear  what  was  due  to  sinners, 
and  so  to  restore  them  to  the  life  they  lost,  and  the  happi- 
ness they  fell  from.  The  work  of  Christ's  redemption  so  well 
pleased  the  Father,  that  he  gave  him  power  to  advance  his 
chosen,  and  give  them  the  glory  which  was  given  to  himself, 
and  all  this  "according  to  his  good  pleasure,  and  the  counsel 
of  his  own  will." 

2.  Another  pearl  in  the  saints'  diadem  is,  that  it  is  a  free  gift. 
These  two,  purchased  and  free,  are  the  chains  of  gold  which 
make  up  the  wreaths  for  the  tops  of  the  pillars  in  the  temple  of 
God.  It  was  dear  to  Christ,  but  free  to  us.  When  Christ  was 
to  buy,  silver  and  gold  were  nothing  worth ;  prayers  and  tears 
could  not  suffice,  nor  any  thing  below  his  blood  ;  but  our  buying 
is  receiving;  we  have  it  freely,  without  money  and  without 
price.  A  thankful  acceptance  of  a  free  acquittance  is  no  pay- 
ing of  the  debt.  Here  is  all  free;  if  the  Father  freely  give  the 
Son,  and  the  Son  freely  pay  the  debt ;  and  if  God  freely  accepts 
that  way  of  payment,  when  he  might  have  required  it  of  the 
principal ;  and  if  both  Father  and  Son  freely  offer  us  the  pur- 
chased life  on  our  cordial  acceptance,  and  if  they  freely  send 
the  Spirit  to  enable  us  to  accept;  what  is  here,  then,  that  is  not 
free?  O  the  everlasting  admiration  that  must  needs  surprise  the 
9aints  to  think  of  this  freeness!  "What  did  the  Lord  see  in  me, 
hat  he  should  judge  me  meet  for  such  a  state?  That  I,  who 
was  but  a  poor,  diseased,  despised  wretch,  should  be  clad  in  the 
brightness  of  this  glory !  That  I,  a  creeping  worm,  should  be 
advanced  to  this  high  dignity!  That  I,  who  was  but  lately 
groaning,  weeping,  dying,  should  now  be  as  full  of  joy  as  my 
heart  can  hold  !  yea,  should  be  taken  from  the  grave,  where  I  was 
decaying,  and  from  the  dust  and  darkness,  where  I  seemed  for 
gotten,  and  be  here  se*.  before  his  throne!     That  i  should  bp 


40  I'HB  EXCELLENCIES  OF 

taken,  with  Mordecai,  f'rpni  captivity,  and  be  set  next  unto  the 
king ;  and,  with  Daniel,  from  the  den,  to  be  made  ruler  of  princes 
and  provinces!  Who  can  fathom  unmeasurable  love?"  If 
worthiness  were  our  condition  for  admittance,  we  might  sit  down 
and  weep,  with  St.  John,  Because  no  man  was  found  worthy. 
But  the  Lion  of  the  tribe  of  Judah  is  worthy,  and  hath  prevailed  : 
and  by  that  title  we  must  hold  the  inheritance.  We  shall  oft'er 
there  the  offering  that  David  refused,  even  praise  for  that  which 
cost  us  nothing.  Here  our  commission  runs,  Freely  ye  have 
received,  freely  give ;  but  Christ  has  dearly  bought,  yet  freely 
gives. 

If  it  were  only  for  nothing,  and  without  our  merit,  the  wonder 
were  great ;  but  it  is  moreover  against  our  merit,  and  against 
our  long  endeavouring  our  own  ruin.  What  an  astonishing 
thought  it  will  be  to  think  of  the  unmeasurable  difference  between 
our  deservings  and  receivings !  between  the  state  we  should  have 
been  in,  and  the  state  we  are  in  !  to  look  down  upon  hell,  and 
see  the  vast  difference  that  grace  hath  made  between  us  and  them  ! 
to  see  the  inheritance  there,  which  we  were  born  to,  so  different 
from  that  which  we  are  adopted  to !  What  pangs  of  love  will  it 
cause  within  us  to  think,  "Yonder  was  the  place  that  sin  would 
have  brought  me  to,  but  this  is  it  that  Christ  hath  brought  me  to! 
Yonder  death  was  the  wages  of  my  sin,  but  this  eternal  life  is 
the  gift  of  God,  through  Jesus  Christ  my  Lord !  Who  made  me 
to  differ?  Had  I  not  now  been  in  those  flames,  if  I  had  had  my 
own  way,  and  been  let  alone  to  my  own  will  ?  Should  I  not 
have  lingered  in  Sodom,  till  the  flames  had  seized  on  me,  if  God 
had  not  in  mercy  brought  me  out?"  Doubtless  this  will  be  our 
everlasting  admiration,  that  so  rich  a  crown  should  fit  the  head 
of  so  vile  a  sinner!  that  such  high  advancement,  and  such  long 
unfruitfulness  and  unkindness,  can  be  the  state  of  the  same  per- 
son !  and  that  such  vile  rebellions  can  conclude  in  such  most 
precious  joys !  But  no  thanks  to  us,  nor  to  any  of  our  duties  and 
labours,  much  less  to  our  neglects  and  laziness:  we  know  to 
ivhom  the  praise  is  due,  and  must  be  given  for  ever.  Indeed,  to 
this  very  end  it  was,  that  infinite  wisdom  cast  the  whole  design 
of  man's  salvation  into  this  mould  of  purchase  and  freeness, 
that  the  love  and  joy  of  man  might  be  perfected,  and  the 
honour  of  grace  most  highly  advanced  ;  that  the  thought  of  merit 
might  neither  cloud  the  one  nor  obstruct  the  other ;   and  that  on 


THE    SAINTS'    REST: 


41 


these  two  hinges  the  gate  of  heaven  might  turn.  So,  then,  tet 
"deserved"  be  written  on  the  door  of  hell,  but  on  the  door  of 
heaven  and  life,  "the  free  gift." 

3.  This  rest  is  peculiar  to  saints,  belongs  to  no  other  of  all 
the  sons  of  men.  If  all  Egypt  had  been  light,  the  Israelites 
would  not  have  had  the  less;  but  to  enjoy  that  light  alone,  while 
their  neighbours  lived  in  thick  darkness,  must  make  tbem  more 
sensible  of  their  privilege.  Distinguishing  mercy  affects  more 
than  any  mercy.  If  Pharaoh  had  passed  as  safely  as  Israel,  the 
Red  Sea  would  have  been  less  remembered.  If  the  rest  of  the 
world  had  not  been  drowned,  and  the  rest  of  Sodom  and  Gomor- 
rah not  burned,  the  saving  of  Noah  had  been  no  wonder,  nor 
Lot's  deliverance  so  much  talked  of.  When  one  is  enlightened, 
and  another  left  in  darkness;  one  reformed,  and  another  by  his 
lust  enslaved  ;  it  makes  the  saints  cry  out,  "Lord,  how  is  it  that 
thou  wilt  manifest  thyself  unto  us,  and  not  unto  the  world?" 
When  the  prophet  is  sent  to  one  widow  only  of  all  that  Avere 
in  Israel,  and  to  cleanse  one  Naaman  of  all  the  lepers,  the  mercy 
is  more  observable.  That  will  surely  be  a  day  of  passionate 
sense  on  both  sides,  when  there  shall  be  two  in  one  bed,  and  two 
in  the  field  :  the  one  taken,  and  the  other  left.  The  saints  shall 
look  down  upon  the  burning  lake,  and  in  the  sense  of  their  own 
happiness  and  in  the  approbation  of  God's  just  proceedings,  they 
shall  rejoice  and  sing,  "Thou  art  righteous,  O  Lord,  who  wast, 
art,  and  shalt  be,  because  thou  hast  judged  thus." 

4.  But  though  this  rest  be  peculiar  to  the  saints,  yet  it  is  com- 
mon to  all  the  saints ;  for  it  is  an  association  of  blessed  spirits, 
both  saints  and  angels;  a  corporation  of  perfected  saints,  whereof 
Christ  is  the  head  ;  the  communion  of  saints  completed.  As  we 
have  been  together  in  labour,  duty,  danger,  and  distress  ;  so  shall 
we  be  in  the  great  recompense  and  deliverance.  As  we  have 
been  scorned  and  despised  ;  so  shall  we  be  owned  and  honoured 
together.  We,  who  have  gone  through  the  day  of  sadness,  shall 
enjoy  together  that  day  of  gladness.  Those  who  have  been 
with  us  in  persecution  and  prison,  shall  be  with  us  also  in  that 
palace  of  consolation.  How  oft  have  our  groans  made,  as  it 
were,  one  sound!  our  tears  one  stream!  and  our  desires  one 
prayer!  But  now  all  our  praises  shall  make  up  one  melody; 
all  our  churches,  one  church;  and  all  ourselves,  one  body;  for 
we  shall  be  all  one  in  Christ,  even  as  he  and  the  Father  arc  one. 

4* 


4»  THE    EXCELLENCIES    OP 

it  is  (rue,  we  must  be  careful  not  to  look  for  that  in  the  saints 
which  is  alone  in  Christ.  But  if  the  forethought  of  sitting  down 
with  Abraham,  and  Isaac,  and  Jacob,  in  the  kingdom  of  heaven, 
may  be  our  lawful  joy ;  how  much  more  the  real  sight  and 
actual  possession !  It  cannot  choose  but  be  comfortable  to  think 
of  that  day  when  we  shall  join  with  Moses  in  his  song,  with 
David  in  his  psalms  of  praise,  and  with  all  the  redeemed  in  the 
song  of  the  Lamb  for  ever;  when  we  shall  see  Enoch  walking 
with  God ;  Noah  enjoying  the  end  of  his  singularity ;  Joseph  of 
his  integrity;  Job  of  his  patience;  Hezekiah  of  his  upright- 
ness; and  all  the  saints  the  end  of  their  faith.  Not  only  our  old 
acquaintance,  but  all  the  saints,  of  all  ages,  whose  faces  in  the 
flesh  we  never  saw,  we  shall  there  both  know  and  comfortably 
enjoy.  Yea,  angels,  as  well  as  saints,  will  be  our  blessed 
acquaintance.  Those  who  now  are  willingly  our  ministering 
spirits,  will  willingly  then  be  our  companions  in  joy.  They, 
who  had  such  joy  in  heaven  for  our  conversion,  will  gladly 
rejoice  with  us  in  our  glorification.  Then  we  shall  truly  say  as 
David,  I  am  a  companion  of  all  them  that  fear  thee;  when  "we 
are  come  unto  Mount  Zion,  and  unto  the  city  of  the  living  God, 
the  heavenly  Jerusalem,  and  to  an  innumerable  company  of 
angels;  to  the  general  assembly,  and  church  of  the  first-born, 
who  are  written  in  heaven,  and  to  God  the  Judge  of  all,  and  to 
the  spirits  of  just  men  made  perfect,  and  to  Jesus  the  Mediator 
of  the  new  covenant."  It  is  a  singular  excellence  of  heavenly 
rest,  that  "we  are  fellow-citizens  with  the  saints,  and  of  the 
household  of  God." 

5.  As  another  property  of  our  rest,  we  shall  derive  Us  joys 
immediately  from  God.  Now  we  have  nothing  at  all  immediately, 
but  at  the  second  or  third  hand,  or  how  many,  who  knows  ?  From 
the  earth,  from  man,  from  sun  and  moon,  from  the  ministra- 
tion of  angels,  and  from  the  Spirit,  and  Christ.  Though  in  the 
hand  of  angels,  the  stream  savours  not  of  the  imperfection  of 
sinners,  yet  it  does  of  the  imperfection  of  creatures ;  and  as  it 
comes  from  man,  it  savours  of  both.  How  quick  and  piercing 
is  the  word  in  itself!  Yet  many  times  it  never  enteis,  being 
managed  by  a  feeble  arm.  What  weight  and  worth  is  there  i^ 
every  passage  of  the  blessed  Gospel !  Enough,  one  would  think 
to  enter  and  pierce  the  dullest  soul,  and  wholly  possess  its  thought, 
and  affections ;  and  yet  how  oft  does  it  fall  as  water  upon  a  stone  | 


TiiE   SAINTS'    REST  43 

The  things  of  God,  which  we  handle,  are  divine  ;  but  our  manner 
of  handling  is  human.  There  is  little  we  touch,  but  we  leave 
the  print  of  our  fingers  behind.  If  God  speaks  the  word  him- 
self, it  will  be  a  piercing,  melting  word  indeed.  The  Christian 
now  knows  by  experience,  that  his  most  immediate  joys  are  his 
sweetest  joys;  which  have  least  of  man,  and  are  most  directly 
from  the  Spirit.  Christians,  who  are  much  in  secret  prayer  and 
contemplation,  are  men  of  greatest  life  and  joy ;  because  they 
have  all  more  immediately  from  God  himself.  Not  that  we 
should  cast  off  hearing,  reading,  and  conference,  or  neglect  any 
ordinance  of  God  ;  but  to  live  above  them,  while  we  use  them,  is 
the  way  of  a  Christian.  There  is  joy  in  these  remote  receivings; 
but  the  fulness  of  joy  is  in  God's  immediate  presence.  We  shall 
then  have  light  without  a  candle,  and  perpetual  day  without  the 
sun ;  for  "the  city  has  no  need  of  the  sun,  neither  of  the  moon, 
to  shine  in  it ;  for  the  glory  of  God  lightens  it,  and  the  Lamb  is 
the  light  thereof;  there  shall  be  no  night  there,  and  they  need  no 
candle,  neither  light  of  the  sun;  and  they  shall  reign  for  ever 
and  ever."  We  shall  then  have  enlightened  understandings 
without  Scripture,  and  be  governed  without  a  written  law;  for 
the  Lord  will  perfect  his  law  in  our  hearts,  and  we  shall  be  all 
perfectly  taught  of  God.  We  shall  have  joy,  which  we  drew 
not  from  the  promises,  nor  fetched  home  by  faith  or  hope.  We 
shall  have  communion  without  sacraments,  without  this  fruit  of 
the  vine,  when  Christ  shall  drink  it  new  with  us  in  his  Father's 
kingdom,  and  refresh  us  with  the  comforting  wine  of  immediate 
enjoyment.  To  have  necessities,  but  no  supply,  is  the  case  of 
them  in  hell.  To  have  necessity  supplied  by  means  of  the  crea- 
tures, is  the  case  of  us  on  earth.  To  have  necessity  supplied 
immediately  from  God,  is  the  case  of  the  saints  in  heaven.  To 
have  no  necessity  at  all,  is  the  prerogative  of  God  himself. 

6.  A  further  excellence  of  this  rest  is,  that  it  will  be  season- 
able. He  that  expects  the  fruit  of  his  vineyard  at  the  season, 
and  makes  his  people  "like  a  tree  planted  by  the  rivers  of  water, 
that  bringeth  forth  his  fruit  in  his  season,"  will  also  give  them  the 
crown  in  his  season.  He  that  will  have  a  word  of  joy  spoken  in 
season,  to  him  that  is  weary,  will  surely  cause  the  time  of  joy  to 
appear  in  the  fittest  season.  They  who  are  not  weary  in  well 
doing,  shall,  if  they  faint  not,  reap  in  due  season.  If  God  giveth 
rain  even  to  his  enemies,  both  the  former  and  the  latter  in  his 


44  1H^    EXCELLENCIES    OK 

season,  and  reserveth  the  appointed  weeks  of  harvest,  and  cov- 
enants  that  there  shall  be  day  and  night  in  their  season;  then 
surely  the  glorious  harvest  of  the  saints  shall  not  miss  its  season. 
Doubtless,  he  that  would  not  stay  a  day  longer  than  his  promise, 
but  brought  Israel  out  of  Egypt  on  the  self-same  day,  when  the 
four  hundred  and  thirty  years  were  expired  ;  neither  will  he  fail 
of  one  day  or  hour  of  the  fittest  season  for  his  people's  glory. 
When  we  have  had  in  this  world  a  long  night  of  darkness,  will 
not  the  day-breaking,  and  the  rising  of  the  Sun  of  Righteousness, 
be  then  seasonable?  When  we  have  passed  a  long  and  tedious 
journey,  through  no  small  dangers,  is  not  home  then  seasonable? 
When  we  have  had  a  long  and  perilous  war,  and  received  many  a 
wound,  would  not  a  peace  with  victory  be  seasonable?  Men  live 
in  a  continual  weariness;  especially  the  saints,  who  are  most 
weary  of  that  which  the  world  cannot  feel.  Some,  weary  of  a 
blind  mind  ;  some  of  a  hard  heart;  some  of  their  daily  doubts 
and  fears ;  some  of  the  want  of  spiritual  joys ;  and  some  of  the 
sense  of  God's  wrath.  And  when  a  poor  Christian  hath  desired 
and  prayed,  and  waited  for  deliverance  many  years,  is  it  not 
then  seasonable?  We  grudge  that  we  do  not  find  a  Canaan  in 
the  wilderness ;  or  the  songs  of  Sion  in  a  strange  land ;  that  we 
have  not  a  harbour  in  the  main  ocean,  nor  our  rest  in  the  heat 
of  the  day,  nor  heaven  before  we  leave  the  earth ;  and  would 
not  all  this  be  very  unseasonable? 

7.  As  this  rest  will  be  seasonable,  so  it  will  be  suitable.  The 
new  nature  of  the  saints  doth  suit  their  spirits  to  this  rest. 
Indeed,  their  holiness  is  nothing  else  but  a  spark  taken  from  this 
element,  and  by  the  Spirit  of  Christ  kindled  in  their  hearts ;  the 
flame  whereof,  mindful  of  its  own  divine  original,  ever  tends  to 
the  place  from  whence  it  comes.  Temporal  crowns  and  king, 
doms  could  not  make  a  rest  for  saints.  As  they  were  not 
redeemed  with  so  low  a  price,  neither  are  they  endued  with  so 
low  a  nature.  As  God  will  have  from  them  a  spiritual  worship, 
suited  to  his  own  spiritual  being,  he  will  provide  them  a  spirit- 
ual rest,  suitable  to  their  spiritual  nature.  The  knowledge  of 
God  and  his  Christ,  a  delightful  complacency  in  that  mutual  love, 
an  everlasting  rejoicing  in  the  enjoyment  of  our  God,  with  a 
perpetual  singing  of  his  high  praises ;  this  is  a  heaven  for  a  saint. 
Then  we  shall  live  in  our  own  element.  We  are  now  as  the  fish 
in  a  vessel  of  water,  only  so  much  as  will  keep  them  alive ;  but 


THE   SAINTS'    REST.  45 

what  is  that  to  the  ocean  ?  We  have  a  little  air  let  into  us,  to 
afford  us  breathing ;  but  what  is  that  to  the  sweet  and  fresh  gales 
upon  Mount  Sion?  We  have  a  beam  of  the  sun  to  lighten  our 
darkness,  and  a  warm  ray  to  keep  us  from  freezing;  but  then 
we  shall  live  in  its  light,  and  be  revived  by  its  heat  for  ever. — 
As  the  natures  of  saints  are,  such  are  their  desires;  and  it  is  the 
desires  of  our  renewed  nature  which  this  rest  is  suited  to.  Whilst 
our  desires  remain  corrupted  and  misguided,  it  is  a  far  greater 
mercy  to  deny  them,  yea,  to  destroy  them,  than  to  satisfy  them ; 
but  those  which  are  spiritual  are  of  his  own  planting,  and  he 
will  surely  water  them,  and  give  the  increase.  He  quickened 
our  hunger  and  thirst  for  righteousness,  that  he  might  make  us 
happy  in  a  full  satisfaction.  Christian,  this  is  a  rest  after  thy 
own  heart ;  it  contains  all  that  thy  heart  can  wish ;  that  which 
thou  longest,  prayest,  labourest  for,  there  thou  shalt  find  it  all. 
Thou  hadst  rather  have  God  in  Christ,  than  all  the  world  ;  there 
thou  shalt  have  him.  What  wouldst  thou  not  give  for  assurance 
of  his  love  !  There  thou  shalt  have  assurance  without  suspicion. 
Desire  what  thou  canst,  and  ask  what  thou  wilt,  as  a  Christian, 
and  it  shall  be  given  thee,  not  only  to  half  of  the  kingdom,  but  to 
the  enjoyment  both  of  kingdom  and  King.  This  is  a  life  of 
desire  and  prayer,  but  that  is  a  life  of  satisfaction  and  enjoy- 
ment.— This  rest  is  very  suitable  to  the  saints'  necessities,  also, 
as  well  as  to  their  natures  and  desires.  It  contains  whatsoever 
they  truly  wanted ;  not  supplying  them  with  gross-created  com- 
forts, which,  like  Saul's  armour  on  David,  are  more  burden  than 
benefit.  It  was  Christ  and  perfect  holiness  which  they  most 
needed,  and  with  these  shall  they  be  supplied. 

8.  Still  more,  this  rest  will  be  absolutely  perfect.  We  shall 
then  have  joy  without  sorrow,  and  rest  without  weariness. 
There  is  no  mixture  of  corruption  with  our  graces,  nor  of  suffer- 
ing with  our  comfort.  There  are  none  of  those  waves  in  that 
harbour,  which  now  so  toss  us  up  and  down.  To-day  we  are  well, 
to-morrow  sick  ;  to-day  in  esteem,  to-morrow  in  disgrace ;  to-day 
we  have  friends,  to-morrow  none ;  nay,  we  have  wine  and  vine- 
gar in  the  same  cup.  If  revelations  raise  us  to  the  third  heaven, 
the  messenger  of  Satan  must  presently  buffet  us,  and  the  thorn 
in  the  flesh  fe.ch  us  down.  But  there  is  none  of  this  inconstancy 
in  heaven.  If  perfect  love  casteth  out  fear,  then  perfect  jo\ 
must  neede  cast  out  .sorrow,  and  perfect  happiness  exclude  al 


46  THE    EXCELLENCIES    OF 

the  relicks  of  misery.     We  shall  there  rest  from  all  :he  evil  of 
sin  and  of  pufferi»g. 

Heaven  excludes  nothing  more  directly  than  sin,  whether  of 
nature  or  of  conversation.  "There  shall  in  no  wise  enter  any 
thing  that  defileth,  neither  whatsoever  worketh  abomination  or 
maketh  0  lie."  What  need  Christ  at  all  to  have  died,  if  heaven 
could  have  contained  imperfect  souls?  "For  this  purpose  the 
Son  of  God  was  manifested,  that  he  might  destroy  the  works  of 
the  devil."  His  blood  and  Spirit  have  not  done  all  this,  to  leave 
us  after  all  denied.  "What  communion  hath  light  with  dark- 
ness? and  what  concord  hath  Christ  with  Belial?"  Christian, 
if  thou  be  once  in  heaven,  thou  shalt  sin  no  more.  Is  not  this 
glad  news  to  thee,  who  hast  prayed,  and  watched  against  it  so 
long?  I  know,  if  it  were  offered  to  thy  choice,  thou  wouldst 
rather  choose  to  be  freed  from  sin,  than  have  all  the  world. 
Thou  shalt  have  thy  desire. — That  hard  heart,  those  vile  thoughts, 
which  accompanied  thee  to  every  duty,  shall  then  be  left  behind 
for  ever. — Thy  understanding  shall  never  more  be  troubled  with 
darkness.  All  dark  Scriptures  shall  be  made  plain;  all  seem- 
ing contradictions  reconciled.  The  poorest  Christian  is  presently 
there  a  more  perfect  divine  than  any  here.  O  that  happy  day,  when 
error  shall  vanish  for  ever !  when  our  understanding  shall  be 
filled  with  God  himself,  whose  light  will  leave  no  darkness  in 
us!  His  face  shall  be  the  Scripture,  where  we  shall  read  the 
truth.  Many  a  godly  man  hath  here,  in  his  mistaken  zeal,  been 
a  means  to  deceive  and  pervert  his  brethren,  and,  when  he  sees 
his  own  error,  cannot  again  tell  how  to  undeceive  them.  But 
there  we  shall  conspire  in  one  truth,  as  being  one  in  him  who  is 
the  truth. — We  shall  also  rest  from  all  the  sin  of  our  will,  affec- 
tion and  conversation.  We  shall  no  more  retain  this  rebelling 
principle,  which  is  still  drawing  us  from  God;  no  more  be 
oppressed  with  the  power  of  our  corruptions,  nor  vexed  with  their 
presence  :  no  pride,  passion,  slothfulness,  insensibility,  shall  enter 
with  us  ;  no  strangeness  to  God,  and  the  things  of  God  ;  no  cold- 
ness of  affections,  nor  imperfection  in  our  love;  no  uneven 
walking,  nor  grieving  of  the  Spirit;  no  scandalous  action,  nor 
unholy  conversation ;  we  shall  rest  from  all  these  for  ever. 
Then  shall  our  will  correspond  to  the  divine  will,  as  face  answer? 
face  in  a  glass,  and  from  which,  as  our  law  and  rule,  we  shall 


THE    SAINTS'    REST: 


47 


never  swerve.    "For  he  that  is  entered  into  his  rest,  he  also  hath 
ceased  from  his  own  works,  as  God  did  from  his." 

Our  sufferings  were  but  the  consequences  of  our  sinning,  and  in 
leaven  they  both  shall  cease  together.  We  shall  rest  from  all  our 
doubts  of  God's  love.  It  shall  no  more  be  said,  that  "  Doubts  are 
like  the  thistle,  a  bad  weed,  but  growing  in  good  ground."  They 
shall  now  be  weeded  out,  and  trouble  the  gracious  soul  no  more. 
We  shall  hear  that  kind  of  language  no  more,  "What  shall  I  dj 
to  know  my  state?  How  shall  I  know  that  God  is  my  Father? 
that  my  heart  is  upright?  that  my  conversion  is  true?  that  faith 
is  sincere?  I  am  afraid  my  sins  are  unpardoned;  that  all  I  do 
is  hypocrisy  ;  that  God  will  reject  me  ;  that  he  does  not  hear  my 
prayers."  All  this  is  there  turned  into  praise.  We  shall  rest 
from  all  sense  of  God's  displeasure.  Hell  shall  not  be  mixed 
with  heaven.  At  times  the  gracious  soul  remembered  God,  and 
was  troubled  ;  complained,  and  was  overwhelmed,  and  refused 
to  be  comforted ;  divine  wrath  lay  hard  upon  him,  and  God 
afflicted  him  with  all  his  waves.  But  that  blessed  day  shall 
convince  us  that,  though  God  hid  his  face  from  us  for  a  moment, 
yet  with  everlasting  kindness  will  he  have  mercy  on  us.  We 
shall  rest  from  all  the  temptations  of  Satan.  What  a  grief  is  it  to 
a  Christian,  though  he  yield  not  to  the  temptation,  yet  to  be  solicited 
to  deny  his  Lord?  What  a  torment  to  have  such  horrid  motions 
made  to  his  soul !  such  blasphemous  ideas  presented  to  his  imagin- 
ation !  sometimes  cruel  thoughts  of  God,  undervaluing  thoughts 
of  Christ,  unbelieving  thoughts  of  Scripture,  or  injurious  thoughts 
of  Providence !  to  be  tempted  sometimes  to  turn  to  present  things, 
to  play  with  the  baits  of  sin,  and  venture  on  the  delights  of  flesh, 
and  sometimes  to  atheism  itself!  especially,  when  we  know  the 
treachery  of  our  own  hearts,  ready,  as  tinder,  to  take  fire,  as  soon 
as  one  of  those  sparks  fall  upon  them !  Satan  hath  power  here 
to  tempt  us  in  the  wilderness,  but  he  entereth  not  the  holy  city; 
he  may  set  us  on  a  pinnacle  of  the  temple  in  the  earthly  Jerusa- 
lem, but  the  New  Jerusalem  he  may  not  approach :  he  may  take 
us  up  into  an  exceeding  high  mountain,  but  the  Mount  Sion  he 
cannot  ascend;  and  if  he  could,  all  the  kingdoms  of  the  world, 
and  the  glory  of  them,  would  be  a  despised  bait  to  a  soul  pos- 
sessed of  the  kingdom  of  our  Lord.  No,  it  is  in  vain  for  Satan 
o  offer  a  temptation  more.  All  our  temptations  from  the  worlc 
and  the  flesh  shall  also  cease.     O  the  hourly  dangers  that  we  hen 


43  THE    EXCELLENCIES    OF 

walk  in  !  Every  sense,  and  member,  is  a  snare ;  every  creature 
every  mercy,  and  every  duty,  is  a  snare  to  us.  We  can  scarce 
open  our  eyes,  but  we  are  in  danger  of  envying  those  above  us, 
or  despising  those  below  us;  of  coveting  the  honours  and  riches 
of  some,  or  beholding  the  rags  and  beggary  of  others  with  pride 
and  unmercifulness.  If  we  see  beauty,  it  is  a  bait  to  lust;  if 
deformity,  to  loathing  and  disdain.  How  soon  do  slanderous 
reports,  vain  jests,  wanton  speeches,  creep  into  the  heart!  How 
constant  and  strong  a  watch  does  our  appetite  require !  Have 
we  comeliness  and  beauty?  What  fuel  for  pride!  Are  we 
deformed?  What  an  occasion  of  repining!  Have  we  strength 
of  reason,  and  gifts  of  learning  ?  O  how  prone  to  be  puffed  up, 
hunt  after  applause,  and  despise  our  brethren!  Are  we  unlearn- 
ed ?  How  apt  then  to  despise  what  we  have  not !  Are  we  in 
places  of  authority?  How  strong  is  the  temptation  to  abuse  our 
trust,  make  our  will  our  law,  and  cut  out  all  the  enjoyments  of 
others  by  the  rules  and  model  of  our  own  interest  and  policy ! 
Are  we  inferiors?  How  prone  to  grudge  at  others'  preeminence; 
and  bring  their  actions  to  the  bar  of  our  judgment!  Are  we 
rich,  and  not  too  much  exalted?  Are  we  poor,  and  not  discon- 
tented ?  Are  we  not  lazy  in  our  duties,  or  make  a  Christ  of 
them  ?  Not  that  God  hath  made  all  these  things  our  snares  ;  but 
through  our  own  corruption  they  become  so  to  us.  Ourselves 
are  the  greatest  snare  to  ourselves.  This  is  our  comfort,  our  rest 
will  free  us  from  all  these.  As  Satan  hath  no  entrance  there,  so 
neither  any  thing  to  serve  his  malice !  but  all  things  there  shall 
join  with  us  in  the  high  praises  of  their  great  Deliverer.  As  we 
rest  from  the  temptations,  we  shall  likewise  from  the  abuses  and 
persecutions  of  the  world.  The  prayers  of  the  souls  under  the 
altar  will  then  be  answered,  and  God  will  avenge  their  blood  en 
them  that  dwell  on  the  earth.  This  is  the  time  for  crowning 
with  thorns  ;  that,  for  crowning  with  glory.  Now,  "all  that  live 
godly  in  Christ  Jesus  shall  suffer  persecution ;"  then,  they  that 
suffered  with  him  shall  be  glorified  with  him.  Now,  we  must  be 
hated  of  all  men  for  Christ's  name's  sake ;  then,  Christ  will  be 
admired  in  his  saints  that  were  thus  hated.  We  are  here  mad'j 
a  spectacle  unto  the  world,  and  to  angels,  and  to  men  :  as  the  filth 
of  the  world,  and  the  offscouring  of  all  things,  men  separate  us 
from  their  company,  and  reproach  us,  and  cast  out  our  names  as 
evil ;  but  we  shall  then  be  as  much  gazed  at  for  our  glory,  and 


THE    SAINTS'   REST.  49 

they  will  be  shut  of  the  church  of  the  saints,  and  separated  from 
us,  whether  they  will  or  not.  We  can  scarce  pray  in  our  families, 
or  sing  praises  to  God,  but  our  voice  is  a  vexation  to  them :  how 
must  it  torment  them,  then,  to  see  us  praising  and  rejoicing,  while 
they  are  howling  and  lamenting !  You,  brethren,  who  can  now 
attempt  no  work  of  God  without  losing  the  love  of  the  world, 
consider,  you  shall  have  none  in  heaven  but  will  further  your 
work,  and  join  heart  and  voice  with  you  in  your  everlasting  joy 
and  praise.  Till  then,  possess  ye  your  souls  in  patience.  Bind 
all  reproaches  as  a  crown  to  your  heads.  Esteem  them  greater 
riches  than  the  world's  treasures.  "  It  is  a  righteous  thing  with 
God  to  recompense  tribulation  to  them  that  trouble  you ;  and  to 
you,  who  are  troubled,  rest  with  Christ."  We  shall  then  rest  from 
all  our  sad  divisions,  and  unchristian  quarrels  with  one  another. 
How  lovingly  do  thousands  live  together  in  heaven,  who  lived 
at  variance  upon  earth !  There  is  no  contention,  because  none 
of  this  pride,  ignorance,  or  other  corruption.  There  is  no  plot- 
ting to  strengthen  our  party,  nor  deep  designing  against  our 
brethren.  If  there  be  sorrow  or  shame  in  heaven, we  shall  then 
be  both  sorry  and  ashamed  to  remember  all  this  carriage  on 
earth;  as  Joseph's  brethren  were  to  behold  him,  when  they 
remembered  their  former  unkind  usage.  Is  it  not  enough  that 
all  the  world  is  against  us,  but  we  must  also  be  against  one  an- 
other? O  happy  days  of  persecution,  which  drove  us  together,  in 
love,  whom  the  sunshine  of  liberty  and  prosperity  crumbles  into 
dust  by  our  contentions !  O  happy  day  of  the  saints'  rest  in  glory, 
when,  as  there  is  one  God,  one  Christ,  one  Spirit,  so  we  shall 
have  one  heart,  one  church,  one  employment  for  ever! 

We  shall  then  rest  from  our  participation  of  our  brethren's 
sufferings.  The  church  on  earth  is  a  mere  hospital!  Some 
groaning  under  a  dark  understanding,  some  under  an  insensible 
heart,  some  languishing  under  unfruitful  weakness,  and  some 
bleeding  for  miscarriages  and  wilfulness ;  some  crying  out  ot 
their  poverty,  some  groaning  under  pains  and  infirmities,  and 
some  bewailing  a  whole  catalogue  of  calamities.  But  a  far 
greater  grief  it  is,  to  see  our  dearest  and  most  intimate  friends 
turned  aside  from  the  truth  of  Christ,  continuing  their  neglect  of 
Christ  and  their  souls,  and  nothing  will  awaken  them  out  of  their 
security  :  to  look  on  an  ungodly  father  or  mother,  brother  or  sis- 
ter, wife  or  husband,  child  or  friend,  and  think  how  certainly  they 
5 


fcU  THE    EXCELLENCIES    OF 

shall  be  in  hell  for  ever,  if  they  die  in  their  present  unregenerated 
state;  to  think  of  the  Gospel  departing,  the  glory  taken  from  our 
Israel,  poor  souls  left  willingly  dark  and  destitute,  and  blowing  out 
the  light  that  should  guide  them  to  salvation !  Our  day  of  rest 
will  free  us  from  all  this,  and  the  days  of  mourning  shall  be 
ended.  Then  thy  people,  O  Lord  shall  be  all  righteous ;  they 
shall  inherit  the  land  for  ever,  the  branch  of  thy  planting,  the 
work  of  thy  hands,  that  thou  mayest  be  glorified. 

Then  we  shall  rest  from  all  our  own  personal  sufferings.  Thia 
may  seem  a  small  thing  to  those  that  live  in  ease  and  prosperity  ; 
but  to  the  daily-afflicted  soul  it  makes  the  thoughts  of  heaven 
delightful.  O  the  dying  life  we  now  live !  as  full  of  sufferings 
as  of  days  and  hours !  Our  Redeemer  leaves  this  measure  of 
misery  upon  us,  to  make  us  know  for  what  we  are  beholden,  to 
remind  us  of  what  we  should  else  forget,  to  be  serviceable  to  his 
wise  and  gracious  designs,  and  advantageous  to  our  full  and 
final  recovery.  Grief  enters  at  every  sense,  seizes  every  part 
and  power  of  flesh  and  spirit.  What  noble  part  is  there  that 
suffereth  its  pain  or  ruin  alone?  But  sin  and  flesh,  dust  and 
pain,  will  all  be  left  behind  together.  O  the  blessed  tranquillity 
of  that  region,  where  there  is  nothing  but  sweet  continued  peace ! 
O  healthful  place,  where  none  are  sick!  O  fortunate  land, 
where  all  are  kings !  O  holy  assembly,  where  all  are  priests ! 
How  free  a  state,  where  none  are  servants  but  to  their  supreme 
Monarch !  The  poor  man  shall  no  more  be  tired  with  his  labours : 
no  more  hunger  or  thirst,  cold  or  nakedness :  no  pinching  frosts 
or  scorching  heats.  Our  faces  shall  no  more  be  pale  or  sad  ;  no 
more  breaches  in  friendship,  nor  parting  of  friends  asunder;  no 
more  trouble  accompanying  our  relations,  nor  voice  of  lamenta- 
tion heard  in  our  dwellings  :  God  shall  wipe  away  all  tears  from 
our  eye.  O  my  soul,  bear  with  the  infirmities  of  thine  earthly 
tabernacle ;  it  will  be  thus  but  a  little  while  ;  the  sound  of  thy 
Redeemer's  feet  is  even  at  the  door. 

We  shall  also  rest  from  all  the  toils  of  duties.  The  consci- 
entious magistrate,  parent  and  minister  cries  out,  "O  the  burden 
that  lieth  upon  me!"  Every  relation,  state,  age  hath  variety  of 
duties ;  so  that  every  conscientious  Christian  cries  out,  "  O  the 
burden!  O  my  weakness,  that  makes  it  burdensome!"  But 
our  remaining  rest  will  ease  us  of  the  burdens. 

Once  more,  we  shall  rest  from  all  these  troublesome  qflictioni 


THE   BAINTS'   REST.  51 

which  necessarily  accompany  our  absence  from  God.  The 
trouble  that  is  mixed  in  our  desires  and  hopes,  our  longings  and 
waitings,  shall  then  cease.  We  shall  no  more  look  into  our 
cabinet,  and  miss  our  treasure;  into  our  hearts,  and  miss  our 
Christ ;  no  more  seek  him  from  ordinance  to  ordinance ;  but  all 
be  concluded  in  a  most  blessed  and  full  enjoyment. 

9.  The  last  jewel  of  our  crown  is,  that  it  will  be  an  everlasting 
rest.  Without  this  all  were  comparatively  nothing.  The  very 
thought  of  leaving  it  would  imbitter  all  our  joys.  It  would  be 
a  hell  in  heaven,  to  think  of  once  losing  heaven ;  as  it  would  be 
a  kind  of  heaven  to  the  damned,  had  they  but  hopes  of  once 
escaping.  Mortality  is  the  disgrace  of  all  sublunary  delights. 
How  it  spoils  our  pleasure  to  see  it  dying  in  our  hands !  But, 
O  blessed  eternity !  where  our  lives  are  perplexed  with  no  such 
thoughts,  nor  our  joys  interrupted  with  any  such  fears!  where 
"we  shall  be  pillars  in  the  temple  of  God,  and  go  no  more  out." 
While  we  were  servants,  we  held  by  lease,  and  that  but  for  the 
term  of  a  transitory  life;  "but  the  son  abideth  in  the  house  for 
ever."  "O  my  soul,  let  go  thy  dreams  of  present  pleasures, 
and  loose  thy  hold  of  earth  and  flesh.  Study  frequently,  study 
thoroughly,  this  one  word — Eternity.  What!  Live,  and  never 
die !  Rejoice,  and  ever  rejoice !"  O  happy  souls  in  hell,  should 
you  but  escape  after  millions  of  ages!  O  miserable  saints  in 
heaven,  should  you  be  dispossessed,  after  the  age  of  a  million  of 
worlds !  This  word,  everlasting,  contains  the  perfection  of  their 
torment,  and  our  glory.  O  that  the  sinner  would  study  this 
word  ;  methinks  it  would  startle  him  out  of  his  dead  sleep !  O 
that  the  gracious  soul  would  study  it;  methinks  it  would  revive 
him  in  his  deepest  agony!  "And  must  I,  Lord,  thus  live  for 
ever?  Then  will  I  also  love  for  ever.  Must,  my  joys  be 
immortal  ?  and  shall  not  my  thanks  be  also  immortal  ?  Surely, 
if  I  shall  never  lose  my  glory,  I  will  never  cease  thy  praises. 
If  thou  will  both  perfect  and  perpetuate  me  and  my  glory,  as  I 
shall  be  thine,  and  not  my  own,  so  shall  my  glory  be  thy  glory. 
And  as  thy  glory  was  thy  ultimate  end  in  my  glory,  so  shall  it 
also  be  my  end,  when  thou  hast  crowned  me  with  that  glory 
which  hath  no  end.  '  Unto  the  King  eternal,  immortal,  invisible 
the  only  wise  God,  be  honour  and  glory,  for  ever  and  ever.'" 

Thus  I  have  endeavoured  to  show  you  a  glimpse  of  approach, 
ing  glory.     But  how  short  are  my  expressions  of  its  excellency ! 


52  THOSE   WHO    SHALL   ENJOY 

Reader,  if  thou  be  an  humble,  sincere  believer,  and  waitest  with 
longing  and  labouring  for  this  rest,  thou  wilt  shortly  see  and  feel 
the  truth  of  all  this.  Thou  wilt  then  have  so  high  an  apprehen- 
sion of  this  blessed  state,  as  will  make  thee  pity  the  ignorance 
and  distance  of  mortals,  and  will  tell  thee,  all  that  is  here  said 
falls  short  of  the  whole  truth  a  thousand-fold.  In  the  mean  time, 
let  this  much  kindle  thy  desires,  and  quicken  thy  endeavours. 
Up,  and  be  doing ;  run,  and  strive,  and  fight,  and  hold  on :  for 
thou  hast  a  certain,  glorious  prize  before  thee.  God  will  not 
mock  thee ;  do  not  mock  thyself,  nor  betray  thy  soul  by  delay- 
ing, and  all  is  thine  own.  What  kind  of  men,  dost  thou  think, 
would  Christians  be  in  their  lives  and  duties,  if  they  had  still 
this  glory  fresh  in  their  thoughts?  What  frame  would  their 
spirits  be  in,  if  their  thoughts  of  heaven  were  lively  and  believ- 
ing? Would  their  hearts  be  so  heavy?  their  countenances  be 
so  sad?  or  would  they  have  need  to  take  up  their  comforts  from 
below  ?  Would  they  be  so  loath  to  suffer ;  so  afraid  to  die ;  or 
would  they  not  think  every  day  a  year  till  they  enjoy  it  ?  May 
the  Lord  heal  our  carnal  hearts,  lest  we  enter  not  into  this  rest, 
because  of  unbelief. 


CHAPTER    IV 


CHARACTER  OF  THE  PERSONS  FOR  WHOM  THIS  REST  IS  DESIGNED. 

The  people  of  God,  who  shall  enjoy  this  rest,  are— 1.  Chosen  from  eternity;  2.  Given  to 
Christ ;  3.  Born  again ;  4.  Deeply  convinced  of  the  evil  of  sin,  their  misery  by  sin,  the 
vanity  of  the  creature,  and  the  all-sufficiency  of  Christ.  5.  Their  will  is  proportionably 
changed.  6.  They  engage  in  covenant  with  Christ.  7.  They  persevere  in  their  engage- 
ments. The  reader  invited  to  examine  himself  by  the  characteristics  of  God's  people. 
Further  testimony  from  Scripture  that  this  rest  shall  be  enjoyed  by  the  people  of  God: 
also,  that  none  but  they  shall  enjoy  it ;  and  that  it  remains  for  them,  and  is  not  to  be 
enjoyed  till  they  come  to  another  world.  The  chapter  concludes  with  showing  that 
their  souls  shall  enjoy  this  rest  while  separated  from  their  bodies. 

While  I  was  in  the  mount,  describing  the  excellencies  of  the 
saints'  rest,  I  felt  it  was  good  being  there,  and  therefore  tarried 
the  longer ;  and  was  there  not  an  extreme  disproportion  between 
my  conceptions  and  the  subject,  much  longer  had  I  been.  Can 
a  prospect  of  that  happy  land  be  tedious?  Having  read  of  suck 
a  high  and  unspeakable  glory,  a  stranger  would  wonder  for  what 


THE   SAINTS'   REST.  59 

rare  creatures  this  mighty  preparation  should  be  made,  and  expect 
some  illustrious  sun  should  break  forth:  but,  behold!  only  a 
shell-full  of  dust,  animated  with  an  invisible  rational  soul,  and 
that  rectified  with  as  unseen  a  restoring  power  of  grace ;  and 
this  is  the  creature  that  must  possess  such  glory  !  You  would 
think  it  must  needs  be  some  deserving  piece,  or  one  that  brings  a 
valuable  price:  but,  behold!  one  that  hath  nothing;  and  can 
deserve  nothing ;  yea,  that  deserves  the  contrary,  and  would,  if 
he  might,  proceed  in  that  deserving :  but,  being  apprehended  by 
love,  he  is  brought  to  him  that  is  All ;  and  most  affectionately 
receiving  him,  and  resting  on  him,  he  doth,  in  and  through  him, 
receive  all  this !  More  particularly,  the  persons,  for  whom  this 
rest  is  designed,  are — chosen  of  God  from  eternity; — given  to 
Christ,  as  their  Redeemer; — born  again; — deeply  convinced  of 
the  evil  and  misery  of  a  sinful  state,  the  vanity  of  the  creature, 
and  the  all-sufficiency  of  Christ ; — their  will  is  renewed  ; — they 
engage  themselves  to  Christ  in  covenant ; — and  they  persevere 
in  their  engagements  to  the  end. 

1.  The  persons  for  whom  this  rest  is  designed,  whom  the  text 
calls  "the  people  of  God,"  are  "chosen  of  God  before  the  found- 
ation of  the  world,  that  they  should  be  holy  and  without  blame 
before  him  in  love."  That  they  are  but  a  small  part  of  mankind, 
is  too  apparent  in  Scripture  and  experience.  They  are  the  little 
flock,  to  whom  "  it  is  their  Father's  good  pleasure  to  give  the 
kingdom."  Fewer  they  are  than  the  world  imagines ;  yet  not  so 
few  as  some  drooping  spirits  think,  who  are  suspicious  that  God 
is  unwilling  to  be  their  God,  when  they  know  themselves  willing 
to  be  his  people. 

2.  These  persons  are  given  of  God  to  his  Son,  to  be  by  him 
redeemed  from  their  lost  state,  and  advanced  to  this  glory.  God 
hath  given  all  things  to  his  Son.  "  God  hath  given  him  power 
over  all  flesh,  that  he  should  give  eternal  life  to  as  many  as  the 
Father  hath  given  him."  The  Father  hath  given  him  all  who 
repent  and  believe.  The  difference  is  clearly  expressed  by  the 
apostle ;  "he  hath  put  all  things  under  his  feet,  and  gave  him  to 
be  the  head  over  all  things  to  the  church."  And  though  Christ 
is,  in  some  sense,  a  ransom  for  all,  yet  not  in  that  special  manner, 
as  for  his  people. 

3.  One  great  qualification  of  these  persons  is,  that  they  are 
bom  again.     To  be  the  people  of  God  without  regeneration,  is 

5* 


54 


THOSE   WHO    SHALL   ENJOX 


as  impossible  as  to  be  the  children  of  men  without  generation 
Seeing  we  are  born  God's  enemies,  we  must  be  new-born  his  sons, 
or  else  remain  enemies  still.  The  greatest  reformation  of  life 
that  can  be  attained  to  without  this  new  life  wrought  in  the  soul 
may  procure  our  further  delusion,  but  never  our  salvation. 

4.  This  new  life  in  the  people  of  God  discovers  itself  bj 
conviction,  or  a  deep  sense  of  divine  things. 

They  are  convinced  of  the  evil  of  sin.  The  sinner  is  made  to 
know  and  feel,  that  the  sin,  which  was  his  delight,  is  a  more 
loathsome  thing  than  a  toad  or  serpent,  and  a  greater  evil  than 
plague  or  famine  ;  being  a  breach  of  the  righteous  law  of  the 
most  high  God,  dishonourable  to  him,  and  destructive  to  the  sin- 
ner. Now  the  sinner  no  more  hears  the  reproof  of  sin,  as  words 
of  course ;  but  the  mention  of  his  sin  speaks  to  his  very  heart, 
and  yet  he  is  contented  you  should  show  him  the  worst.  He 
was  wont  to  marvel,  what  made  men  keep  up  such  a  stir  against 
sin;  what  harm  it  was  for  a  man  to  take  a  little  forbidden  plea- 
sure; he  saw  no  such  heinousness  in  it,  that  Christ  must  needs 
die  for  it,  and  a  Christless  world  be  eternally  tormented  in  hell. 
Now  the  case  is  altered :  God  hath  opened  his  eyes  to  see  the 
inexpressible  vileness  in  sin. 

They  are  convinced  of  their  own  misery  by  reason  of  sin. 
They  who  before  read  the  threats  of  God's  law,  as  men  do  the 
story  of  foreign  wars,  now  find  it  their  own  stdry,  and  perceive 
they  read  their  own  doom,  as  if  they  found  their  own  names 
written  in  the  curse,  or  heard  the  law  say,  as  Nathan,  "  Thou 
art  the  man."  The  wrath  of  God  seemed  to  him  before  but  as 
a  storm  to  a  man  in  a  dry  house,  or  as  the  pains  of  the  sick  to 
the  healthful  stander-by  ;  but  now  he  finds  the  disease  is  his  own, 
and  feels  himself  a  condemned  man,  that  he  is  dead  and  damned 
in  point  of  law,  and  that  nothing  was  wanting  but  mere  execution 
to  make  him  absolutely  and  irrecoverably  miserable.  This  is  a 
work  of  the  Spirit,  wrought  in  some  measure  in  all  the  regener- 
ate. How  should  he  come  to  Christ  for  pardon,  that  did  not  first 
find  himself  guilty,  and  condemned?  or  for  life,  that  never  found 
himself  spiritually  dead?  "The  whole  need  not  a  physician, 
but  they  that  are  sick."  The  discovery  of  the  remedy,  as  soon 
as  the  misery,  must  needs  prevent  a  great  part  of  the  trouble. 
And  perhaps  the  joyful  apprehensions  of  mercy  may  make  the 
sense  of  misery  sooner  forgotten. 


THE    SAINTS'    REST: 


55 


They  are  also  convinced  of  the  creature's  vanity  and  insvjfi. 
c/'ency.  Every  man  is  naturally  an  idolater.  Our  hearts  turned 
from  God  in  our  first  fall ;  and,  ever  since,  the  creature  hath 
been  our  god.  This  is  the  grand  sin  of  nature.  Every  unre- 
generate  man  ascribes  to  the  creature  divine  prerogatives,  and 
allows  it  the  highest  room  in  his  soul ;  or,  if  he  is  convinced  of 
misery,  he  flies  to  it  as  his  saviour.  Indeed,  God  and  his  Christ 
shall  be  called  Lord  and  Saviour ;  but  the  real  expectation  is 
from  the  creature,  and  the  work  of  God  is  laid  upon  it.  Plea- 
sure, profit,  and  honour,  are  the  natural  man's  trinity ;  and  his 
carnal  self  is  these  in  unity.  It  was  our  first  sin  to  aspire  to  be 
as  gods ;  and  it  is  the  greatest  sin  that  is  propagated  in  our  nature 
from  generation  to  generation.  When  God  should  guide  us,  we 
guide  ourselves;  when  he  should  be  our  Sovereign,  we  rule 
ourselves:  the  laws  which  he  gave  us  we  find  fault  with,  and 
would  correct ;  and,  if  we  had  the  making  of  them,  we  would 
have  made  them  otherwise :  when  he  should  take  care  of  us, 
(and  must,  or  we  perish,)  we  will  take  care  for  ourselves:  when 
we  should  depend  on  him  in  daily  receivings,  we  had  rather 
have  our  portion  in  our  own  hands :  when  we  should  submit  to 
his  providence,  we  usually  quarrel  at  it,  and  think  we  could 
make  a  better  disposal  than  God  hath  made.  When  we  should 
study  and  love,  trust  and  honour  God,  we  studv  and  love,  trust 
and  honour  our  carnal  selves.  Instead  of  God,  we  would  have 
all  men's  eyes  and  dependence  on  us,  and  all  men's  thanks 
returned  to  us,  and  would  gladly  be  the  only  men  on  earth 
extolled  and  admired  by  all.  Thus  we  are  naturally  our  own 
idols.  But  down  falls  this  Dagon,  when  God  does  once  renew 
the  soul.  It  is  the  chief  design  of  that  great  work  to  bring  the 
heart  back  to  God  himself.  He  convinceth  the  sinner,  that  the 
creature  can  neither  be  his  God,  to  make  him  happy,  nor  his 
Christ,  to  recover  him  from  his  misery,  and  restore  him  to  God, 
who  is  happiness.  God  does  this,  not  only  by  his  word,  but  by 
providence  also.  This  is  the  reason  why  affliction  so  frequently 
concurs  in  the  work  of  conversion.  Arguments,  which  speak 
to  the  quick,  will  force  a  hearing,  when  the  most  powerful  words 
are  slighted.  If  a  sinner  made  his  credit  his  god,  and  God  shall 
cast  him  into  the  lowest  disgrace;  or  bring  him,  who  idolized 
his  riches,  into  a  condition  wherein  they  cannot  help  him,  or 
cause  them  to  take  wing,  and  fly  away;  what  a  help  is  here  to 


56  THOSE  WHO  SHALL  ENJOY 

this  work  of  conviction !  If  a  man  made  pleasure  his  god,  what 
soever  a  roving  eye,  a  curious  ear,  a  greedy  appetite,  or  a  lust- 
ful heart,  could  desire,  and  God  should  take  these  from  him,  or 
turn  them  into  gall  or  wormwood,  what  a  help  is  here  to  convic- 
tion !  When  God  shall  cast  a  man  into  languishing  sickness, 
and  inflict  wounds  on  his  heart,  and  stir  up  against  him  his  own 
conscience,  and  then,  as  it  were,  say  to  him,  "  Try  if  your  credit, 
riches,  or  pleasures,  can  help  you.  Can  they  heal  your 
wounded  conscience?  Can  they  now  support  your  tottering 
tabernacle?  Can  they  keep  your  departing  soul  in  your  body? 
or  save  you  from  mine  everlasting  wrath?  or  redeem  your  soul 
from  eternal  flames?  Cry  aloud  to  them,  and  see  now  whether 
these  will  be  to  you  instead  of  God  and  Christ."  O  how  this 
works  now  with  the  sinner!  Sense  acknowledges  the  truth,  and 
even  the  flesh  is  convinced  of  the  creature's  vanity,  and  our  very 
deceiver  is  undeceived. 

The  people  of  God  are  likewise  convinced  of  the  absolute 
necessity,  the  full  sufficiency,  and  perfect  excellency  of  Jesus 
Christ :  as  a  man  in  famine  is  convinced  of  the  necessity  of 
food ;  or  a  man  that  had  heard  or  read  his  sentence  of  condem- 
nation, of  the  absolute  necessity  of  pardon  ;  or  a  man  that  lies  in 
prison  for  debt  is  convinced  of  his  need  of  a  surety  to  discharge 
it.  Now  the  sinner  feels  an  unsupportable  burden  upon  him, 
and  sees  there  is  none  but  Christ  can  take  it  off:  he  perceives 
the  law  proclaims  him  a  rebel,  and  none  but  Christ  can  make 
his  peace ;  he  is  as  a  man  pursued  by  a  lion,  that  must  perish  if 
he  finds  not  a  present  sanctuary :  he  is  now  brought  to  this  dilem- 
ma; either  he  must  have  Christ,  to  justify  him,  or  be  eternally 
condemned  ;  have  Christ  to  save  him,  or  burn  in  hell  for  ever ; 
have  Christ  to  bring  him  to  God,  or  be  shut  out  of  his  presence 
everlastingly!  And  no  wonder  if  he  cry  as  the  martyr,  "None 
but  Christ!  none  but  Christ!"  Not  gold,  but  bread,  will  satisfy 
the  hungry;  nor  any  thing  but  pardon  will  comfort  the  con- 
demned. 

All  things  are  counted  but  dung  now,  that  he  may  win 
Christ;  and  what  was  gain,  he  counts  loss  for  Christ.  As  the 
sinner  sees  his  misery,  and  the  inability  of  himself  and  all  things 
to  relieve  him,  so  he  perceives  there  is  no  saving  mercy  out  of 
Christ.  He  sees,  though  the  creature  cannot  and  himself  cannot, 
yet  Christ  can.     Though  the  fig-leaves  of  our  own  unrighteous 


fHE    SAINIS'    REST.  57 

righteousness  are  too  short  to  cover  our  nakedness,  yvi  the 
righteousness  of  Christ  is  large  enough :  ours  is  disproporUf/<-.ate 
to  the  justice  of  the  law,  but  Christ's  extends  to  every  little.  If 
he  intercede,  there  is  no  denial ;  such  is  the  dignity  of  his  person, 
and  the  value  of  his  merits,  that  the  Father  grants  all  he  desires. 
Before,  the  sinner  knew  Christ's  excellency  as  a  blind  man  knows 
the  light  of  the  sun ;  but  now,  as  one  that  beholds  its  glory. 

5.  After  this  deep  conviction,  the  will  discovers  also  Us  change. 
As  for  instance — The  sin,  which  the  understanding  pronounces 
evil,  the  will  turns  from  with  abhorrence.  Not  that  the  sensitive 
appetite  is  changed,  or  any  way  made  to  abhor  its  object:  but 
when  it  would  prevail  against  reason,  and  carry  us  to  sin  against 
God,  instead  of  Scripture  being  the  rule,  and  reason  the  master, 
and  sense  the  servant,  this  disorder  and  evil  the  will  abhors. — 
The  misery,  also,  which  sin  hath  procured,  is  not  only  discerned, 
but  bewailed.  It  is  impossible  that  the  soul  should  now  look, 
either  on  its  trespass  against  God,  or  yet  on  its  own  self-procured 
calamity,  without  some  contrition.  He  that  truly  discerns  that 
he  hath  killed  Christ,  and  killed  himself,  will  surely  in  some 
measure  be  pricked  to  the  heart.  If  he  cannot  weep,  he  can 
heartily  groan ;  and  his  heart  feels  what  his  understanding  sees. 
The  creature  is  renounced  as  vanity,  and  turned  out  of  the  heart 
with  disdain.  Not  that  it  is  undervalued,  or  the  use  of  it  dis- 
claimed ;  but  its  idolatrous  abuse,  and  its  unjust  usurpation.  Can 
Christ  be  the  way,  where  the  creature  is  the  end  ?  Can  we  seek 
to  Christ  to  reconcile  us  to  God,  while  in  our  hearts  we  prefer 
the  creature  before  him?  In  the  soul  of  every  unregenerate 
man,  the  creature  is  both  God  and  Christ.  As  turning  from  the 
creature  to  God,  and  not  by  Christ,  is  no  true  turning  ;  so  believ- 
ing in  Christ,  while  the  creature  hath  our  hearts,  is  no  true 
believing.  Our  aversion  from  sin,  renouncing  our  idols,  and 
our  right  receiving  Christ,  is  all  but  one  work,  which  God  ever 
perfects  where  he  begins.  At  the  same  time,  the  will  cleaves  to 
God  the  Father,  and  to  Christ.  Having  been  convinced  that 
nothing  else  can  be  his  happiness,  the  sinner  now  finds  it  is  in 
God.  Convinced,  also,  that  Christ  alone  is  able  and  willing  to 
make  peace  for  him,  he  most  affectionately  accepts  of  Christ  for 
Saviour  and  Lord.  Paul's  preaching  was  "  repentance  toward 
God,  and  faith  toward  our  Lord  Jesus  Christ.'*  And  life  eternal 
consists,  first  in  "knowing  the  only  true  God;    and  then  Jesus 


5P  THOSE  WHO  SHALL  ENJOY 

Christ,  whom  he  hath  sent."  To  take  the  Lord  for  our  God  is 
the  natural  part  of  the  covenant ;  the  supernatural  part  is,  to 
take  Christ  for  our  Redeemer.  The  former  is  first  necessary, 
and  implied  in  the  latter.  To  accept  Christ  without  affection 
and  love,  is  not  justifying  faith :  nor  does  love  follow  as  a  fruit, 
but  immediately  concurs;  for  faith  is  the  receiving  of  Christ  with 
the  whole  soul.  "He  that  loveth  father  or  mother  more  than 
Christ,  is  not  worthy  of  him,"  nor  is  justified  by  him.  Faith 
accepts  him  for  Saviour  and  Lord :  for  in  both  relations  will  he 
be  received,  or  not  at  all.  Faith  not  only  acknowledges  his  suf- 
ferings, and  accepts  of  pardon  and  glory,  but  acknowledges  his 
sovereignty,  and  submits  to  his  government  and  way  of  salvation. 

6.  As  an  essential  part  of  the  character  of  God's  people,  they 
now  enter  into  a  cordial  covenant  with  Christ.  The  sinner  was 
never  strictly,  nor  comfortably,  in  covenant  with  Christ  till  now. 
He  is  sure,  by  the  free  offers,  that  Christ  consents ;  and  now  he 
cordially  consents  himself;  and  so  the  agreement  is  fully  made. 
— With  this  covenant  Christ  delivers  up  himself  in  all  comfort- 
able relations  to  the  sinner;  and  the  sinner  delivers  up  himself 
to  be  saved,  and  ruled  by  Christ.  Now  the  soul  resolutely  con- 
cludes, "I  have  been  blindly  led  by  flesh  and  lust,  by  the  world 
and  the  devil,  too  long,  almost  to  my  utter  destruction ;  I  will 
now  be  wholly  at  the  disposal  of  my  Lord,  who  hath  bought  me 
with  his  blood,  and  will  bring  me  to  his  glory." 

7.  I  add,  that  the  people  of  God  persevere  in  this  covenant  to 
the  end.  Though  the  believer  may  be  tempted,  yet  he  never 
disclaims  his  Lord,  renounces  his  allegiance,  nor  repents  of  his 
covenant ;  nor  can  he  properly  be  said  to  break  that  covenant, 
while  that  faith  continues  which  is  the  condition  of  it.  Indeed, 
those  that  have  verbally  covenanted,  and  not  cordially,  may 
"tread  under  foot  the  blood  of  the  covenant,  as  an  unholy  thing, 
wherewith  they  were  sanctified,"  by  separation  from  those  with- 
out the  church;  but  the  elect  cannot  be  so  deceived.  Though 
this  perseverance  be  certain  to  true  believers,  yet  it  is  made  a 
condition  of  their  salvation ;  yea,  of  their  continued  life  and 
fruitfulness,  and  of  the  continuance  of  their  justification,  though 
not  of  their  first  justification  itself.  But  eternally  blessed  be  that 
hand  of  love,  which  hath  drawn  the  free  promise,  and  subscribed 
and  sealed  to  that  which  ascertains  us,  both  of  the  grace  which  is 
the  condition,  and  the  Jungdom  which  on  that  condition  is  offered ! 


THE    SAINTS'    REST.  59 

Such  are  the  essentials  of  this  people  of  God.  Not  a  full 
portraiture  of  them  in  all  their  excellencies,  nor  all  the  notes 
whereby  they  may  be  discerned.  I  beseech  thee,  reader,  as 
thou  hast  the  hope  of  a  Christian,  or  the  reason  of  a  man,  judge 
thyself,  as  one  that  must  shortly  be  judged  by  a  righteous  God. 
and  faithfully  answer  these  questions.  I  will  not  inquire  whether 
you  remember  the  time  or  the  order  of  these  workings  of  the 
Spirit;  there  may  be  much  uncertainty  and  mistake  in  that.  If 
you  are  sure  they  are  wrought  in  you,  the  matter  is  not  so  great 
though  you  know  not  when  or  how  you  came  by  them.  But 
carefully  examine  and  inquire,  Flast  thou  been  thoroughly  con- 
vinced of  a  prevailing  depravation  through  thy  whole  soul  ?  and 
a  prevailing  wickedness  through  thy  whole  life?  and  how  vile 
sin  is?  and  that,  by  the  covenant  thou  hast  transgressed,  the  least 
sin  deserves  eternal  death?  Dost  thou  consent  to  the  law,  that 
it  is  true  and  righteous,  and  perceive  thyself  sentenced  to  this 
death  by  it?  Hast  thou  seen  the  utter  insufficiency  of  every 
creature,  either  to  be  itself  thy  happiness,  or  the  means  of  remov- 
ing this  thy  misery?  Hast  thou  been  convinced,  that  thy  happi- 
ness is  only  in  God,  as  the  end  ;  and  in  Christ,  as  the  way  to 
him ;  and  that  thou  must  be  brought  to  God  through  Christ,  or 
perish  eternally?  Hast  thou  seen  an  absolute  necessity  of  thy 
enjoying  Christ,  and  the  full  sufficiency  in  him,  to  do  for  thee 
whatsoever  thy  case  requires?  Hast  thou  discovered  the  excel- 
lency of  this  pearl  to  be  worth  thy  "  selling  all  to  buy  it  ?"  Have 
thy  convictions  been  like  those  of  a  man  that  thirsts ;  and  not 
merely  a  change  in  opinion,  produced  by  reading  or  education? 
Have  both  thy  sin  and  misery  been  the  abhorrence  and  burden 
of  thy  soul?  If  thou  couldst  not  weep,  yet  couldst  thou  heartily 
groan  under  the  insupportable  weight  of  both?  Hast  thou 
renounced  all  thy  own  righteousness?  Hast  thou  turned  thy 
idols  out  of  thy  heart,  so  that  the  creature  hath  no  more  the 
sovereignty,  but  is  now  a  servant  to  God  and  Christ?  Dost  thou 
accept  of  Christ  as  thy  only  Saviour,  and  expect  thy  justification, 
recovery,  and  glory,  from  him  alone  ?  Are  his  laws  the  most 
powerful  commanders  of  thy  life  and  soul  ?  Do  they  ordinarily 
prevail  against  the  commands  of  the  flesh,  and  against  the  great- 
est interest  of  thy  credit,  profit,  pleasure,  or  life?  Has  Christ 
the  highest  room  in  thy  heart  and  affections,  so  that,  though  thou 
canst  not  love  him  as  thou  wouldst,  yet  nothing  else  is  loved  so 


QO  THOSE   WHO   SHALL   ENJOY 

much?  Hast  thou  to  this  end  made  a  hearty  covenant  with  him, 
and  delivered  up  thyself  to  him?  Is  it  thy  utmost  care  and 
watchful  endeavour,  that  thou  mayst  be  found  faithful  in  this 
covenant ;  and  though  thou  fall  into  sin,  yet  wouldst  not  renounce 
thy  bargain,  nor  change  thy  Lord,  nor  give  up  thyself  to  any 
other  government,  for  all  the  world  ?  If  this  be  truly  the  case, 
thou  art  one  of  the  people  of  God  in  my  text ;  and  as  sure  as  the 
promise  of  God  is  true,  this  blessed  rest  remains  for  thee.  Only 
see  thou  "abide  in  Christ,"  and  "endure  to  the  end;"  foi  "if 
any  man  draw  back,  his  soul  shall  have  no  pleasure  in  him." 
But  if  no  such  work  be  found  within  thee  ;  whatever  thy  deceived 
heart  may  think,  or  how  strong  soever  thy  false  hopes  may  be ; 
thou  wilt  find  to  thy  cost,  except  thorough  conversion  prevent 
it,  that  the  rest  of  the  saints  belongs  not  to  thee.  "  O  that  thou 
wert  wise,  that  thou  wouldst  understand  this,  that  thou  wouldst 
consider  thy  latter  end!"  that  yet,  while  thy  soul  is  in  thy  body, 
and  "a  price  in  thy  hand,"  and  opportunity  and  hope  before 
thee,  thine  ears  may  be  open,  and  thy  heart  yield  to  the  persua. 
sions  of  God,  that  so  thou  mightest  rest  among  his  people,  and 
enjoy  "the  inheritance  of  the  saints  in  light!" 

That  this  rest  shall  be  enjoyed  by  the  people  of  God,  is  a  truth 
which  the  Scripture,  if  its  testimony  be  further  needed,  clearly 
asserts  in  a  variety  of  ways ;  as,  for  instance,  that  they  are  "  fore- 
ordained to  it,  and  it  for  them.  God  is  not  ashamed  to  be  called 
their  God,  for  he  hath  prepared  for  them  a  city."  They  are 
styled  "vessels  of  mercy,  afore  prepared  unto  glory."  "In 
Christ  they  have  obtained  an  inheritance,  being  predestinated 
according  to  the  purpose  of  him  who  worketh  all  things  after 
the  counsel  of  his  own  will."  And  "whom  he  did  predestinate, 
them  he  also  glorified."  Who  can  bereave  his  people  of  that 
rest  which  is  designed  for  them  by  God's  eternal  purpose? 
Scripture  tells  us,  they  are  "redeemed  to  this  rest.  By  the 
blood  of  Jesus  we  have  boldness  to  enter  into  the  holiest ;,; 
whether  that  entrance  means  by  faith  and  prayer  here,  or  by 
full  possession  hereafter.  Therefore  the  saints  in  heaven  sing  a 
new  song  unto  him  who  has  "redeemed  them  to  God  by  his 
blood,  out  of  every  kindred,  and  tongue,  and  people,  and  nation, 
and  made  them  kings  and  priests  unto  God."  Either  Christ. 
then,  must  lose  his  blood  and  sufferings,  and  never  "see  of  the 
travail  of  his  soul,"  or  else  "there  remainetb  a  rest  to  the  people 


THE    SAINTS'    REST.  Q\ 

of  God."  In  Scripture  this  rest  is  promised  to  them.  As  the 
firmament  with  stars,  so  are  the  sacred  pages  bespangled  with 
these  divine  engagements.  Christ  says,  "Fear  not,  little  flock, 
for  it  is  your  Father's  good  pleasure  to  give  you  the  kingdom." 
"I  appoint  unto  you  a  kingdom,  as  my  Father  hath  appointed 
unto  me :  that  ye  may  eat  and  drink  at  my  table  in  my  kingdom." 
All  the  means  of  grace,  the  operations  of  the  Spirit  upon  the  soul, 
and  gracious  actings  of  the  saints,  every  command  to  repent  and 
believe,  to  fast  and  pray,  to  knock  and  seek,  to  strive  and  labour, 
to  run  and  fight,  prove  that  there  remains  a  rest  for  the  people 
of  God.  The  spirit  would  never  kindle  in  us  such  strong  desires 
after  heaven,  such  love  to  Jesus  Christ,  if  we  should  not  receive 
what  we  desire  and  love.  He  that  "guides  our  feet  into  the 
way  of  peace"  will  undoubtedly  bring  us  to  the  end  of  peace. 
How  nearly  are  the  means  and  end  conjoined  !  "  The  kingdom 
of  heaven  suffereth  violence,  and  the  violent  take  it  by  force." 
They  that  "follow  Christ  in  the  regeneration  shall  sit  upon 
thrones  of  glory."  Scripture  assures  us,  that  the  saints  have  the 
"beginnings,  foretastes,  earnests,  and  seals"  of  this  rest  here. 
"The  kingdom  of  God  is  within  them."  "Though  they  have 
not  seen  Christ,  yet,  loving  him,  and  believing  in  him,  they 
rejoice  with  joy  unspeakable  and  full  of  glory ;  receiving  the 
end  of  their  faith,  even  the  salvation  of  their  souls."  They 
"rejoice  in  hope  of  the  glory  of  God."  And  does  God  "seal 
them  with  that  Holy  Spirit  of  promise,  which  is  the  earnest  of 
their  inheritance,"  and  will  he  deny  the  full  possession  1  The 
Scripture  also  mentions,  by  name,  those  who  have  entered  into 
this  rest;  as  Enoch,  Abraham,  Lazarus,  the  thief  that  was  cru- 
cified with  Christ,  &c.  And  if  there*  be  a  rest  for  these,  surely 
there  is  a  rest  for  all  believers.  But  it  is  vain  to  heap  up  Scrip, 
ture-proofs,  seeing  it  is  the  very  end  of  Scripture  to  be  a  guide 
X)  lead  us  to  this  blessed  state,  and  to  be  the  charter  and  grant 
by  which  we  hold  all  our  title  to  it. 

Scripture  not  only  proves  that  this  rest  remains  for  the  people 
of  God,  but  also,  that  it  remains  for  none  hut  them,  so  that  the 
rest  of  the  world  shall  have  no  part  in  it.  "Without  holiness, 
no  man  shall  see  the  Lord.  Except  a  man  be  born  again,  he 
cannot  see  the  kingdom  of  God.  He  that  believeth  not  the  Son, 
shall  not  see  life,  but  the  wrath  of  God  abideth  on  him.  No 
whoremonger,  nor  unclean  person,  nor  covetous  man,  who  is  an 
6 


62  THOSE   WHO   SHALL   ENJOY 

idolater,  hath  any  inheritance  in  the  kingdom  of  Christ  and  of 
God.  The  wicked  shall  be  turned  into  hell,  and  all  the  nations 
that  forget  God.  They  all  shall  be  damned,  who  believe  not 
the  truth,  but  have  pleasure  in  unrighteousness.  The  Lord  Jesus 
shall  come  in  flaming  fire,  taking  vengeance  on  them  that  know 
not  God,  and  that  obey  not  the  gospel  of  our  Lord  Jesus  Christ; 
who  shall  be  punished  with  everlasting  destruction  from  the 
presence  of  the  Lord,  and  from  the  glory  of  his  power."  Had 
the  ungodly  returned  before  their  life  was  expired,  and  been 
heartily  willing  to  accept  of  Christ  for  their  Saviour  and  their 
King,  and  to  be  saved  by  him  in  his  way,  and  upon  his  most 
reasonable  terms,  they  might  have  been  saved.  God  freely 
offered  them  life,  and  they  would  not  accept  it.  The  pleasures 
of  the  flesh  seemed  more  desirable  to  them  than  the  glory  of  the 
saints.  Satan  offered  them  the  one,  and  God  offered  them  the 
other;  and  they  had  free  liberty  to  choose  which  they  would, 
and  they  chose  "the  pleasures  of  sin  for  a  season,"  before  the 
everlasting  rest  with  Christ.  And  is  it  not  a  righteous  thing  that 
they  should  be  denied  that  which  they  would  not  accept?  When 
God  pressed  them  so  earnestly,  and  persuaded  them  so  importu- 
nately, to  come  in,  and  yet  they  would  not,  where  should  they 
be  but  among  the  dogs  without?  Though  man  be  so  wicked, 
that  he  will  not  yield  till  the  mighty  power  of  grace  prevail  with 
him,  yet  still  we  may  truly  say,  that  he  may  be  saved,  if  he 
will,  on  God's  terms.  His  inability  being  moral,  and  lying  in 
wilful  wickedness,  is  no  more  excuse  to  him,  than  it  is  to  an 
adulterer  that  he  cannot  love  his  own  wife,  or  to  a  malicious 
person  that  he  cannot  but  hate  his  own  brother :  is  he  not  so 
much  the  worse,  and  deserving  of  so  much  the  sorer  punishment  ? 
Sinners  shall  lay  all  the  blame  on  their  own  wills  in  hell  for  ever. 
Hell  is  a  rational  torment  by  conscience,  according  to  the  nature 
of  the  rational  subject.  If  sinners  could  but  then  say,  It  was 
long  of  God,  and  not  of  us,  it  would  quiet  their  consciences,  and 
ease  their  torments,  and  make  hell  to  them  to  be  no  hell.  But 
to  remember  their  wilfulness,  will  feed  the  fire,  and  cause  the 
worm  of  conscience  "never  to  die." 

It  is  the  will  of  God  that  this  rest  should  yet  remain  for  his 
people,  and  not  be  enjoyed  till  they  come  to  another  world.  Who 
should  dispose  of  the  creatures,  but  he  that  made  them?  You 
may  as  well  ask,  why  have  we  not  spring  and  harvest,  without 


THE    SAINTS'    REST.  Q3 

winter?  or,  why  is  the  earth  below,  and  the  heavens  above?  as, 
why  we  have  not  rest  on  earth?  All  things  must  come  to  their 
perfection  by  degrees.  The  strongest  man  must  first  be  a  chila. 
The  greatest  scholar  must  first  begin  with  the  alphabet.  The 
tallest  oak  was  once  an  acorn.  This  life  is  our  infancy;  and 
would  we  be  perfect  in  the  womb,  or  born  at  full  stature? — If  our 
rest  was  here,  most  of  God's  providences  must  be  useless.  Should 
God  lose  the  glory  of  his  church's  miraculous  deliverances, 
and  the  fall  of  his  enemies,  that  men  may  have  their  happiness 
here  ?  If  we  were  all  happy,  innocent,  and  perfect,  what  use  was 
there  for  the  glorious  works  of  our  sanctification,  justification,  and 
future  salvation? — If  we  wanted  nothing,  we  should  not  depend 
on  God  so  closely,  nor  call  upon  him  so  earnestly.  How  little 
should  he  hear  from  us,  if  we  had  what  we  would  have !  God 
would  never  have  had  songs  of  praise  from  Moses  at  the  Red 
Sea,  and  in  the  wilderness  from  Deborah  and  Hannah,  from 
David  and  Hezekiah,  if  they  had  been  the  choosers  of  their 
condition.  Have  not  thy  own  highest  praises  to  God,  reader, 
been  occasioned  by  thy  dangers  or  miseries?  The  greatest 
glory  and  praise  God  has  through  the  world,  is  for  redemption, 
reconciliation,  and  salvation  by  Christ;  and  was  not  man's  mis- 
ery the  occasion  of  that? — And  where  God  loses  the  opportunity 
of  exercising  his  mercies,  man  must  needs  lose  the  happiness  of 
enjoying  them.  Where  God  loses  his  praise,  man  will  certainly 
lose  his  comforts.  O  the  sweet  comforts  the  saints  have  had  in 
return  to  their  prayers !  How  should  we  know  what  a  tender, 
hearted  Father  we  have,  if  we  had  not,  as  the  prodigal,  been 
denied  the  husks  of  earthly  pleasure  and  profit?  We  should 
never  have  felt  Christ's  tender  heart,  if  we  had  not  felt  ourselves 
"weary  and  heavy  laden,  hungry  and  thirsty,  poor  and  contrite. " 
It  is  a  delight  to  a  soldier,  or  traveller,  to  look  back  on  his 
escapes  when  they  are  over ;  and  for  a  saint  in  heaven  to  look 
back  on  his  sins  and  sorrows  upon  earth,  his  fears  and  tears,  his 
enemies  and  dangers,  his  wants  and  calamities,  must  make  his 
joy  more  joyful.  Therefore  the  blessed,  in  praising  the  Lamb, 
mentioned  his  "  redeeming  them  out  of  every  nation,  and  kindred, 
and  tongue ;"  and  so,  out  of  their  misery,  and  wants,  and  sins, 
*  and  making  them  kings  and  priests  to  God."  But  if  they  had 
Jiad  nothing  but  content  and  rest  on  earth,  what  room  would 
there  have  been  for  these  rejoicings  hereafter? 


04  THOSE    WHO    SHALL    ENJOY 

Besides,  we  are  not  capable  of  rest  upon  earth. — Can  a  soul 
that  is  so  weak  in  grace,  so  prone  to  sin,  so  nearly  joined  to 
such  a  neighbour  as  this  flesh,  have  full  content  and  rest  in  such 
a  case  ?  What  is  soul-rest,  but  our  freedom  from  sin,  and  imper- 
fections, and  enemies?  And  can  the  soul  have  rest  that  is 
molested  with  all  these,  and  that  continually?  Why  do  Chris- 
tians  so  often  cry  out,  in  the  language  of  Paul,  "O  wretched 
man  that  I  am!  who  shall  deliver  me?"  What  makes  them 
"press  towards  the  mark,  and  run  that  they  may  obtain,  and 
strive  to  enter  in,"  if  they  are  capable  of  rest  in  their  present 
condition? — And  our  bodies  are  capable  as  well  as  our  souls. 
They  are  not  now  those  sunlike  bodies  which  they  shall  be, 
when  this  "  corruptible  hath  put  on  incorruption,  and  this  mortal 
hath  put  on  immortality."  They  are  our  prisons  and  our  bur- 
dens ;  so  full  of  infirmities  and  defects,  that  we  are  fain  to  spend 
most  of  our  time  in  repairing  them,  and  supplying  their  continual 
wants.  Is  it  possible  that  an  immortal  soul  should  have  rest  in 
such  a  distempered  habitation?  Surely  these  sickly,  weary, 
loathsome  bodies,  must  be  refined,  before  they  can  be  capable 
of  enjoying  rest.  The  objects  we  here  enjoy  are  insufficient  to 
afford  us  rest.  Alas !  what  is  there  in  all  the  world  to  give  us 
rest?  They  that  have  most  of  it  have  the  greatest  burden. 
They  that  set  most  by  it,  and  rejoice  in  it,  do  all  cry  out  at  last 
of  its  vanity  and  vexation.  Men  promise  themselves  a  heaven 
upon  earth ;  but  when  they  come  to  enjoy  it,  it  flies  from  them. 
He  that  has  any  regard  to  the  works  of  the  Lord,  may  easily  see, 
that  the  very  end  of  them  is  to  take  down  our  idols,  to  make  us 
weary  of  the  world,  and  seek  our  rest  in  him.  Where  does  he 
cross  us  most,  but  where  we  promise  ourselves  most  content? 
If  you  have  a  child  you  dote  upon,  it  becomes  your  sorrow.  If 
you  have  a  friend  you  trust  in,  and  judge  unchangeable,  he 
becomes  your  scourge.  Is  this  a  place  or  state  of  rest?  And 
as  the  objects  we  here  enjoy  are  insufficient  for  our  rest,  so  God, 
who  is  sufficient,  is  here  little  enjoyed.  It  is  not  here  that  he 
hath  prepared  the  presence-chamber  of  his  glory.  He  hath 
drawn  the  curtain  net  ween  us  and  him.  We  are  far  from  him 
as  creatures,  and  farther  as  frail  mortals,  and  farthest  as  sinners. 
We  hear  now  and  then  a  word  of  comfort  from  him,  and  receive 
his  love-tokens  to  keep  up  our  hearts  and  hopes ;  but  this  is  not 
our  full  enjoyment.     And  can  any  soul,  that  hath  made  God 


THIS   SAINTS'   REST.  ($5 

his  portion,  as  every  one  halh  that  shall  be  saved  by  him,  find 
rest  in  so  vast  a  distance  from  him  and  so  seldom  and  small 
enjoyment  of  him  ? 

Nor  are  we  now  capable  of  rest,  as  there  is  a  worthiness  must 
go  before  it.  Christ  will  give  the  crown  to  none  but  the  worthy. 
And  are  we  fit  for  the  crown,  before  we  have  overcome  ?  or  for 
the  prize,  before  we  have  run  the  race?  or  to  receive  our  penny, 
before  we  have  wrought  in  the  vineyard  ?  or  to  be  rulers  of  ten 
cities  before  we  have  improved  our  ten  talents?  or  to  enter  into 
the  joy  of  our  Lord  before  we  have  well  done,  as  good  and  faith- 
ful servants?  God  will  not  alter  the  course  of  justice,  to  give 
you  rest  before  you  have  laboured,  nor  the  crown  of  glory  till 
you  have  overcome.  There  is  reason  enough  why  our  rest 
should  remain  till  the  life  to  come.  Take  heed,  then,  Christian 
reader,  how  thou  darest  to  contrive  and  care  for  a  rest  on  earth  ;  or 
to  murmur  at  God  for  thy  trouble,  and  toil,  and  wants  in  the  flesh. 
Doth  thy  poverty  weary  thee?  thy  sickness,  thy  bitter  enemies, 
and  unkind  friends?  It  should  be  so  here.  Do  the  abominations 
of  the  times,  the  sins  of  professors,  the  hardening  of  the  wicked, 
all  weary  thee?  It  must  be  so  while  thou  art  absent  from  thy 
rest.  Do  thy  sins,  and  thy  naughty,  distempered  heart  weary 
thee?  Be  thus  wearied  more  and  more.  But,  under  all  this 
weariness,  art  thou  willing  to  go  to  God  thy  rest?  and  to  have 
thy  warfare  accomplished  ?  and  thy  race  and  labour  ended  ?  If 
not,  complain  more  of  thy  own  heart,  and  get  it  more  weary,  till 
rest  seem  more  desirable. 

I  have  but  one  thing  more  to  add,  for  the  close  of  this  chapter 
— that  the  souls  of  believers  do  enjoy  inconceivable  blessedness 
and  glory,  even  while  they  remain  separated  from  their  bodies. 
What  can  be  more  plain  than  those  words  of  Paul — "  We  are 
always  confident,  knowing  that  whilst  we  are  at  home,"  or  rather 
sojourning,  "in  the  body,  we  are  absent  from  the  Lord;  for  we 
walk  by  faith,  not  by  sight.  We  are  confident,  I  say,  and  will- 
ing rather  to  be  absent  from  the  body,  and  to  be  present  with  the 
Lord." — Or  those,  "I  am  in  a  strait  betwixt  two,  having  a  desire 
to  depart,  and  to  be  with  Christ,  which  is  far  better." — If  Paul 
had  not  expected  to  enjoy  Christ  till  the  resurrection,  why  should 
he  be  in  a  strait,  or  desire  to  depart?  Nay,  should  he  not  have 
been  loath  to  depart  upon  the  very  same  grounds?  For  while 
he  was  in  the  flesh,  he  enjoyed  something  of  Christ. — Plain 
6* 


<J8  THOSE   WHO    SHALL    ENJOY 

enough  is  that  of  Christ  to  the  thief,  "To-day  shalt  thou  be  witn 
me  in  Paradise." — In  the  parable  of  Dives  and  Lazarus,  it  seems 
unlikely  Christ  would  so  evidently  intimate  and  suppose  the 
soul's  happiness  or  misery  presently  after  death,  if  there  were 
no  such  matter.  Our  Lord's  argument  for  the  resurrection  sup- 
poses, that,  "God  being  not  the  God  of  the  dead,  but  of  the  liv- 
ing," therefore  Abraham,  Isaac,  and  Jacob,  were  then  living  in 
soul. — If  the  "  blessedness  of  the  dead  that  die  in  the  Lord  "  were 
only  in  resting  in  the  grave,  then  a  beast  or  a  stone  were  as 
blessed ;  nay,  it  were  evidently  a  curse,  and  not  a  blessing.  For 
was  not  life  a  great  mercy?  Was  it  not  a  greater  mercy  to 
serve  God  and  to  do  good  ;  to  enjoy  all  the  comforts  of  life,  the 
fellowship  of  saints,  the  comfort  of  ordinances,  and  much  of 
Christ  in  all,  than  to  lie  rotting  in  the  grave  ?  Therefore  some 
further  blessedness  is  there  promised. — How  else  is  it  said,  "We 
are  come  to  the  spirits  of  just  men  made  perfect?"  Surely,  at 
the  resurrection,  the  body  will  be  made  perfect  as  well  as  the 
spirit.  The  Scriptures  tell  us,  that  Enoch  and  Elias  are  taken 
up  already.  And  shall  we  think  they  possess  that  glory  alone  ? 
— Did  not  Peter,  James,  and  John,  see  Moses  also  with  Christ 
on  the  mount?  yet  the  Scripture  saith,  Moses  died.  And  is  it 
likely  that  Christ  deluded  their  senses,  in  showing  them  Moses, 
if  he  should  not  partake  of  that  glory  till  the  resurrection? — 
And  is  not  that  of  Stephen  as  plain  as  we  can  desire?  "Lord 
Jesus,  receive  my  spirit."  Surely,  if  the  Lord  receive  it,  it  is 
neither  asleep,  nor  dead,  nor  annihilated ;  but  it  is  where  he  is, 
and  beholds  his  glory. — That  of  the  wise  man  is  of  the  same 
import:  "The  spirit  shall  return  unto  God  who  gave  it."  Why 
are  we  said  to  "have  eternal  life;"  and  that  to  "know  God  is 
life  eternal;"  and  that  a  believer  "on  the  Son  hath  everlasting 
life?"  Or  how  is  "the  kingdom  of  God  within  us?"  If  there  be 
as  great  an  interruption  of  our  life  as  till  the  resurrection,  this  is 
no  eternal  life,  nor  everlasting  kingdom. — "The  cities  of  Sodom 
and  Gomorrah"  are  spoken  of  as  "suffering  the  vengeance  of 
eternal  fire!"  And  if  the  wicked  already  suffer  eternal  fire, 
then,  no  doubt  but  the  godly  enjoy  eternal  blessedness. — When 
John  saw  his  glorious  revelations,  he  is  said  to  be  "in  the  Spirit/' 
and  to  be  "carried  away  in  the  Spirit."  And  when  Paul  was 
"caught  up  to  the  third  heaven,"  he  knew  not  "whether  in  the 
body  or  out  of  the  body."     This  implies,  that  spirits  are  capable 


THE   SAINTS'   REST.  (ft 

of  Uiese  glorious  things,  without  the  help  of  their  bodies. — The 
same  is  implied,  when  John  says,  "I  saw  under  the  altar  the 
souls  of  them  that  were  slain  for  the  word  of  God." — When 
Christ  says,  "Fear  not  them  who  kill  the  body,  but  are  not  able 
to  kill  the  soul,"  does  it  not  plainly  imply,  that  when  wicked 
men  have  killed  our  bodies,  that  is,  have  separated  the  souls  from 
them,  yet  the  souls  are  still  alive?  The  soul  of  Christ  was  alive 
when  his  body  was  dead,  and  therefore  so  shall  be  ours  too. 
This  appears  by  his  words  to  the  tnief,  "To-day  shalt  thou  be 
with  me  in  Paradise;"  and  also  by  his  voice  on  the  cross, 
"Father,  into  thy  hands  I  commend  my  Spirit."  If  the  spirits 
of  those  that  "were  disobedient  in  the  days  of  Noah  were  in 
prison,"  that  is,  in  a  living  and  suffering  state;  then,  certainly, 
the  separate  spirits  of  the  just  are  in  an  opposite  condition  of 
happiness.  Therefore,  faithful  souls  will  no  sooner  leave  their 
prisons  of  flesh,  but  angels  shall  be  ther  convoy ;  Christ,  with  all 
the  perfected  spirits  of  the  just,  will  be  their  companions ;  heaven 
will  be  their  residence,  and  God  their  happiness.  When  such 
die,  they  may  boldly  and  believingly  say,  as  Stephen,  "Lord 
Jesus,  receive  my  spirit;"  and  commend  it,  as  Christ  did  into  a 
Father's  hands. 


CHAPTER    Y. 

THE  GREAT  MISERY  OF  THOSE  WHO  LOSE  THE  SAINTS'  REST. 

I.  The  loss  of  heaven  includes— 1.  The  personal  perfection  of  the  saints ;  2.  God  himself; 
3.  All  delightful  affections  towards  God ;  4.  The  blessed  society  of  angels  and  glorified 
spirits.  II.  The  aggravations  of  the  loss  of  heaven— 1.  The  understanding  of  the  ungodly 
will  then  be  cleared ;  2.  Also,  enlarged ;  3.  Their  consciences  will  make  a  true  and  close 
application ;  4.  Their  affections  will  be  more  lively ;  5.  Their  memories,  large  and  strong 

If  thou,  reader,  art  a  stranger  to  Christ  and  to  the  holy  nature 
and  life  of  his  people,  who  are  before  described,  and  shalt  live 
and  die  in  this  condition,  let  me  tell  thee,  thou  shalt  never  par- 
take of  the  joys  of  heaven,  nor  have  the  least  taste  of  the  saints' 
eternal  rest.  I  may  say,  as  Ehud  to  Eglon  "  I  have  a  message 
to  thee  from  God  ;"  that,  as  the  word  of  God  is  true,  thou  shalt 
never  see  the  face  of  God  with  comfort.  This  sentence  I  am 
commanded  to  pass  upon  thee ;  take  it  as  thou  wilt,  and  escape 
it  if  thou  canst.     I  know  thy  humble  and  hearty  subjection  to 


68  THE   MISERY   OF   LOSING 

Christ  would  procure  thy  escape;  he  would  then  acknowledge 
thee  fcr  one  of  his  people,  and  give  thee  a  portion  in  the  inherit- 
ance of  his  chosen.  If  this  might  be  the  happy  success  of  my 
message,  I  should  be  so  far  from  repining,  like  Jonah,  that  the 
threatenings  of  God  are  not  executed  upon  thee,  that  I  should 
bless  the  day  that  ever  God  made  me  so  happy  a  messenger. 
But  if  thou  end  thy  days  in  thy  unregenerate  state,  as  sure  as 
the  heavens  are  over  thy  head,  and  the  earth  under  thy  feet,  thou 
shalt  be  shut  out  of  the  rest  of  the  saints,  and  receive  thy  portion 
in  everlasting  fire.  I  expect  thou  wilt  turn  upon  me,  and  say, 
When  did  God  show  you  the  Book  of  Life,  or  tell  you  who  are 
they  that  shall  be  saved,  and  who  shut  out?  I  answer,  I  do  not 
name  thee,  nor  any  other;  I  only  conclude  it  of  the  unregenerate 
in  general,  and  of  thee,  if  thou  be  such  a  one.  Nor  do  I  go 
about  to  determine  who  shall  repent,  and  who  shall  not ;  much  less, 
that  thou  shalt  never  repent.  I  had  rather  show  thee  what  hopes 
thou  hast  before  thee,  if  thou  wilt  not  sit  still,  and  lose  them.  I 
would  far  rather  persuade  thee  to  hearken  in  time,  before  the 
door  be  shut  against  thee,  than  tell  thee  there  is  no  hope  of  thy 
repenting  and  returning.  But,  if  the  foregoing  description  of 
the  people  of  God  does  not  agree  with  the  state  of  thy  soul,  is  it 
then  a  hard  question,  whether  thou  shalt  ever  be  saved  ?  Need 
I  ascend  up  into  heaven  to  know,  that  "  without  holiness  no  man 
shall  see  the  Lord;"  or,  that  only  "the  pure  in  heart  shall  see 
God;"  or,  that  "except  a  man  be  born  again,  he  cannot  enter 
into  the  kingdom  of  God?"  Need  I  go  up  to  heaven,  to  inquire 
that  of  Christ,  which  he  came  down  to  earth  to  tell  us;  and  sent 
his  Spirit  in  his  apostles  to  tell  us ;  and  which  he  and  they  have 
left  upon  record  to  all  the  world  1  And  though  I  know  not  the 
secrets  of  thy  heart,  and  therefore  cannot  tell  thee  by  name, 
whether  it  be  thy  state  or  not ;  yet,  if  thou  art  but  willing  and 
diligent,  thou  mayst  know  thyself,  whether  thou  art  an  heir  of 
heaven  or  not.  It  is  the  main  thing  I  desire,  that,  if  thou  art  yet 
miserable,  thou  mayst  discern  and  escape  it.  But  how  canst 
thou  escape,  if  thou  neglect  Christ  and  salvation?  It  is  as 
impossible  as  for  the  devils  themselves  to  be  saved  ;  nay,  God 
has  more  plainly  and  frequently  spoken  it  in  Scripture  of  such 
sinners  as  thou  art,  than  he  has  of  the  devils.  Methinks  a  sight 
of  thy  case  would  strike  thee  with  amazement  and  horror.  When 
Belshazzar  "  saw  the  fingers  of  a  mar 's  hand  that  wrote  upon 


THE    SAINTS'    REST.  69 

the  wall,  his  countenance  was  changed,  and  his  thoughts  troubled 
him,  so  that  the  joints  of  his  loins  were  loosed,  and  his  knees 
smote  one  against  another."  What  trembling,  then,  should  seize 
on  thee,  who  hast  the  hand  of  God  himself  against  thee,  not  in 
a  sentence  or  two,  but  in  the  very  scope  of  the  Scriptures, 
threatening  the  loss  of  an  everlasting  kingdom  !  Because  I  would 
fain  have  thee  lay  it  to  heart,  I  will  show  thee,  jirst,  the  nature 
of  thy  loss  of  heaven ;  secondly,  its  aggravations. 

First.  In  their  loss  of  heaven,  the  ungodly  lose — the  saints'  per. 
sonal  perfection — God  himself — all  delightful  affections  towards 
God — and  the  blessed  society  of  angels  and  saints. 

1.  The  glorious  personal  perfection,  which  the  saints  enjoy  in 
heaven,  is  the  great  loss  of  the  ungodly.  They  lose  that  shining 
lustre  of  the  body  surpassing  the  brightness  of  the  sun  at  noon- 
day. Though  the  bodies  of  the  wicked  will  be  raised  more 
spiritual  than  they  were  upon  earth,  yet  that  will  only  make 
them  capable  of  the  more  exquisite  torments.  They  would  be 
glad,  then,  if  every  member  were  a  dead  member,  that  it  might 
not  feel  the  punishment  inflicted  on  it;  and  if  the  whole  body 
were  a  rotten  carcass,  or  might  lie  down  again  in  the  dust. 
Much  more  do  they  want  that  moral  perfection  which  the  blessed 
partake  of;  those  holy  dispositions  of  mind ;  that  cheerful  readi- 
ness to  do  the  will  of  God ;  that  perfect  rectitude  of  all  their 
actions:  instead  of  these,  they  have  that  perverseness  of  will, 
that  loathing  of  good,  that  love  to  evil,  that  violence  of  passion, 
which  they  had  on  earth.  It  is  true,  their  understandings  will 
be  much  cleared  by  the  ceasing  of  former  temptation,  and  expe- 
riencing the  falsehood  of  former  delusions;  but  they  have  the 
same  dispositions  still,  and  fain  would  they  commit  the  same  sins, 
if  they  could :  they  want  but  opportunity.  There  will  be  a 
greater  difference  between  these  wretches  and  the  glorified 
Christians,  than  there  is  betwixt  a  toad  and  the  sun  in  the  firma- 
ment. "The  rich  man's  purple  and  fine  linen,  and  sumptuous 
fare,"  did  not  so  exalt  him  above  "  Lazarus  while  at  his  gate 
full  of  sores." 

2.  They  shall  have  no  comfortable  relation  to  God,  nor  com- 
munion with  him.  "As  they  did  not  like  to  retain  God  in  their 
knowledge,"  but  said  unto  him,  "Depart  from  us,  for  we  desire 
not  the  knowledge  of  thy  ways ;"  so  God  will  abhor  to  retain 
them  in  his  household;     He  will  never  admit  them  to  the  inher- 


7()  THE   MISERY   OF  LOSING 

itance  of  his  saints,  nor  endure  them  to  stand  in  his  presence, 
but  "will  profess  unto  them,  I  never  knew  you  ;  depart  from  me, 
ye  that  work  iniquity."  They  are  ready  now  to  lay  as  confident 
claim  to  Christ  and  heaven,  as  if  they  were  sincere  believing 
saints.  The  swearer,  the  drunkard,  the  whoremonger,  the 
worldling,  can  say,  Is  not  God  our  Father  as  well  as  yours? 
But  when  Christ  separates  his  followers  from  his  foes,  and  his 
faithful  friends  from  his  deceived  flatterers,  where,  then,  will 
be  their  presumptuous  claim  ?  Then  they  shall  find,  that  God 
is  not  their  Father,  because  they  would  not  be  his  people.  As 
they  would  not  consent  that  God  by  his  Spirit  should  dwell  in 
them,  so  the  tabernacle  of  wickedness  shall  have  no  fellowship 
with  him,  nor  the  wicked  inhabit  the  city  of  God.  Only  they 
that  walked  with  God  here  shall  live  and  be  happy  with  him  in 
heaven.  Little  does  the  world  know  what  a  loss  that  soul  hath 
who  loses  God !  What  a  dungeon  would  the  earth  be,  if  it  had 
lost  the  sun !  what  a  loathsome  carrion  the  body,  if  it  had  lost 
the  soul !  Yet  all  these  are  nothing  to  the  loss  of  God.  As  the 
enjoyment  of  God  is  the  heaven  of  the  saints,  so  the  loss  of  God 
is  the  hell  of  the  ungodly ;  and  as  the  enjoying  of  God  is  the 
enjoying  of  all,  so  the  loss  of  God  is  the  loss  of  all. 

3.  They  also  lose  all  delightful  affections  towards  God ;  that 
transporting  knowledge ;  those  delightful  views  of  his  glorious 
face ;  the  inconceivable  pleasure  of  loving  him ;  the  apprehen- 
sions of  his  infinite  love  to  us ;  the  constant  joys  of  his  saints, 
and  the  rivers  of  consolation  with  which  he  satisfies  them — Is  it 
nothing  to  lose  all  this?  The  emp^^ment  of  a  king,  in  ruling 
a  kingdom,  does  not  so  far  exceed  that  of  the  vilest  slave,  as  this 
heavenly  employment  exceeds  that  of  an  earthly  king.  God  suits 
men's  employments  to  their  natures.  Your  hearts,  sinners, 
were  never  set  upon  God  in  your  lives,  never  warmed  with  his 
love,  never  longed  after  the  enjoyment  of  him ;  you  had  no 
delight  in  speaking  or  hearing  of  him;  you  had  rather  have 
continued  on  earth,  if  you  had  known  how,  than  to  be  interested 
in  the  glorious  praises  of  God.  Is  it  meet,  then,  that  you  should 
be  members  of  the  celestial  choir? 

4.  They  shall  be  deprived  of  the  blessed  society  of  angels  and 
glorified  saints.  Instead  of  being  companions  of  those  happy 
spirits,  and  numbered  with  those  triumphant  kings,  they  must  be 
members  of  the  corporation  of  hell,  where  they  shall  have  com- 


THE  SAINTS'   REST.  7J 

panions  of  a  far  different  nature  and  quality.  Scorning  and 
abusing  the  saints,  hating  them,  and  rejoicing  in  their  calamities, 
was  not  the  way  to  obtain  their  blessedness.  Now  you  are  shut 
out  of  that  company,  from  which  you  first  shut  out  yourselves; 
and  are  separated  from  them,  with  whom  you  would  not  be  joined. 
You  could  not  endure  them  in  your  houses,  nor  towns,  nor  scarce 
in  the  kingdom.  You  took  them,  as  Ahab  did  Elijah,  for  the 
"troublers  of  the  land;"  and,  as  the  apostles  were  taken,  for 
"  men  that  turned  the  world  upside  down."  If  any  thing  fell 
out  amiss,  you  thought  all  was  owing  to  thqm.  When  they 
were  dead  or  banished,  you  were  glad  they  were  gone,  and 
thought  the  country  well  rid  of  them.  '  They  molested  you  by 
faithfully  reproving  your  sins.  Their  holy  conversation  troubled 
your  consciences,  to  see  them  so  far  excel  you.  It  was  a  vexa- 
tion to  you  to  hear  them  pray  or  sing  praises  in  their  families. 
And  is  it  any  wonder  if  you  be  separated  from  them  hereafter? 
The  day  is  near  when  they  will  trouble  you  no  more.  Betwixt 
them  and  you  will  be  a  great  gulf  fixed.  Even  in  this  life, 
while  the  saints  were  "  mocked,  destitute,  afflicted,  tormented," 
and  while  they  had  their  personal  imperfections,  yet,  in  the 
judgment  of  the  Holy  Ghost,  they  were  such  "of  whom  the 
world  was  not  worthy."  Much  more  unworthy  will  the  world 
be^  of  their  fellowship  in  gloiy. 

Secondly.  I  know  many  will  be  ready  to  think  they  could 
spare  these  things  in  this  world  well  enough,  and  why  may  they 
not  be  without  them  in  the  world  to  come?  Therefore,  to  show 
them  that  this  loss  of  heaven  will  then  be  most  tormenting,  let 
them  now  consider — their  understandings  will  be  cleared  to  know 
their  loss — and  have  more  enlarged  apprehensions  concerning 
it;  their  consciences  will  make  a  closer  application  of  it  to  them- 
selves; their  affections  will  no  longer  be  stupefied — nor  their 
memories  be  treacherous. 

1.  The  understanding  of  the  ungodly  will  then  he  cleared,  to 
know  the  worth  of  that  which  they  have  lost.  Now  they  lament 
not  their  loss  of  God,  because  they  never  knew  his  excellence ; 
nor  the  loss  of  that  holy  employment  and  society,  for  they  were 
never  sensible  what  they  were  worth.  A  man  that  has  lost  a 
jewel,  and  took  it  but  for  a  common  stone,  is  never  troubled  at 
his  loss ;  but  when  he  comes  to  know  what  he  lost,  then  he  laments 
it.     Though  the  understanding  of  the  damned  will  not  be  sane- 


72  THE  MISERY  OF  LOSING 

tified,  yet  they  will  be  cleared  from  a  multitude  of  errors.  Thej 
now  think  that  their  honours,  estates,  pleasures,  health,  and  life, 
are  better  worth  their  labour,  than  the  things  of  another  world ; 
but  when  these  things  have  left  them  in  misery,  when  they 
experience  the  things  which  before  they  did  but  read  and  hear 
of,  they  will  be  of  another  mind.  They  would  not  believe  tha\, 
water  would  drown,  till  they  were  in  the  sea;  nor  the  fire  burn, 
till  they  were  cast  into  it ;  but  when  they  feel,  they  will  easily 
believe.  All  that  error  of  mind  which  made  them  set  light  by 
God,  and  abhor  bis  worship,  and  vilify  his  people,  will  then  be 
confuted  and  removed  by  experience.  Their  knowledge  shall 
be  increased,  that  their  sorrows  may  be  increased.  Poor  souls! 
they  would  be  comparatively  happy,  if  their  understandings 
were  wholly  taken  from  them,  if  they  had  no  more  knowledge 
than  idiots,  or  brute  beasts,  or  if  they  knew  no  more  in  hell, 
than  they  did  upon  earth,  their  loss  would  less  trouble  them. 
How  happy  would  they  then  think  themselves,  if  they  did  not 
know  there  is  such  a  place  as  heaven  !  Now,  when  their  knowl- 
edge would  help  to  prevent  their  misery,  they  will  not  know,  or 
will  not  read  or  study,  that  they  may  know ;  therefore,  when 
their  knowledge  will  but  feed  their  consuming  fire,  they  shall 
know,  whether  they  will  or  not.  They  are  now  in  a  dead  sleep, 
and  dream  they  are  the  happiest  men  in  the  world  ;  but  when  death 
awakes  them,  how  will  their  judgments  be  changed  in  a  moment! 
and  they  that  would  not  see  shall  then  see,  and  be  ashamed. 
2.  As  their  understanding  will  be  cleared,  so  it  will  be  more 
enlarged,  and  made  more  capacious  to  conceive  the  worth  of 
that  glory  which  they  have  lost.  The  strength  of  the>  appre- 
hensions, as  well  as  the  truth  of  them,  will  then  be  increased. 
What  deep  apprehensions  of  the  wrath  of  God,  the  madness  of 
sinning,  the  misery  of  sinners,  have  those  .souls  that  now  endure 
this  misery,  in  comparison  with  those  on  earth,  that  do  but  hear 
of  it.  What  sensibility  of  tiie  worth  of  life  has  the  condemned 
man  that  is  going  to  be  executed,  compared  with  what  he  was 
wont  to  have  in  the  time  of  his  prosperity !  Much  more  will  the 
actual  loss  of  eternal  blessedness  make  the  damned  exceedingly 
apprehensive  of  the  greatness  of  their  loss ;  and  as  a  large  vessel 
will  hold  more  water  than  a  shell,  so  will  their  more  enlarged 
understandings  contain  more  matter  to  feed  their  torment,  than 
their  shallow  capacity  can  now  do. 


THE  SAINTS'  REST.  73 

3.  Their  consciences  also  will  make  a  truer  and  closer  appli- 
cation of  this  doctrine  to  themselves,  which  will  exceedingly 
tend  to  increase  their  torment.  It  will  then  be  no  hard  matter 
to  them  to  say,  "  this  is  my  loss !  and  this  is  my  everlasting, 
remediless  misery!"  The  want  of  this  self- application  is  the 
main  cause  v/hy  they  are  so  little  troubled  now.  They  are 
hardly  brought  to  believe  that  there  is  such  a  state  of  misery ; 
but  more  hardly  to  believe  that  it  is  like  to  be  their  own.  This 
makes  so  many  sermons  lost  to  them,  and  all  threatenings  and 
warnings  ti  vain.  Let  a  minister  of  Christ  show  them  their 
misery  ever  eo  plainly  and  faithfully,  they  will  not  be  persuaded 
they  are  so  miserable.  Let  him  tell  them  of  the  glory  they  must 
lose,  and  th^  sufferings  they  must  feel,  and  they  think  he  means 
not  them,  but  some  notorious  sinners.  It  is  one  of  the  hardest 
things  in  '.he  world  to  bring  a  wicked  man  to  know  that  he  is 
wicked,  o~  to  make  him  see  himself  in  a  state  of  wrath  and  con- 
demnation. Though  they  may  easily  find,  by  their  strangeness 
to  the  P3w-birth,  and  their  enmity  to  holiness,  that  they  never 
were  p  irtakers  of  them ;  yet  they  as  verily  expect  to  see  God, 
and  be  saved,  as  if  they  were  the  most  sanctified  persons  in  the 
world.  How  seldom  do  men  cry  out,  after  the  plainest  discovery 
of  their  state,  I  am  the  man !  or  acknowledge,  that,  if  they  die 
in  their  present  condition,  they  are  undone  for  ever !  But  when 
they  suddenly  find  themselves  in  the  land  of  darkness,  feel  them- 
selves in  scorching  flames,  and  see  they  are  shut  out  of  the 
presence  of  God  for  ever ;  then  the  application  of  God's  anger 
to  themselves  will  be  the  easiest  matter  in  the  world ;  they  will 
then  roar  out  these  forced  confessions,  "  O  my  misery !  O  my 
folly!   O  my  inconceivable,  irrecoverable  loss!" 

4.  Then  will  their  affections  likewise  be  more  lively,  and  no 
longer  stupefied.  A  hard  heart  now  makes  heaven  and  hell 
seem  but  trifles.  We  have  showed  them  everlasting  glory  and 
misery,  and  they  are  as  men  asleep ;  our  words  are  as  stones 
cast  against  a  wall,  which  fly  back  in  our  faces.  We  talk  of 
terrible  things,  but  it  is  to  dead  men ;  we  search  the  wounds, 
but  they  never  feel  us ;  we  speak  to  rocks  rather  than  to  men ; 
the  earth  will  as  soon  tremble  as  they.  But  when  these  dead 
souls  are  revived,  what  passionate  sensibility !  what  working 
affections !  what  pangs  of  horror !  what  depth  of  sorrow,  will 
there  then  be !     How  violently  will  they  fly  in  their  own  faces ! 

7 


74  THE  MISERY   OF   LOSING 

How  will  they  rage  against  their  former  madness!  The  lament- 
ations of  the  most  affectionate  wife  for  the  loss  of  her  husband, 
or  of  the  tenderest  mother  for  the  loss  of  her  children,  will  be 
nothing  to  theirs  for  the  loss  of  heaven.  O,  the  self-accusing 
and  self-tormenting  fury  of  those  forlorn  creatures !  How  will 
they  even  tear  their  own  hearts,  and  be  God's  executioners  upon 
themselves!  As  themselves  were  the  only  meritorious  cause 
of  their  sufferings,  so  themselves  will  be  the  chief  executioners. 
Even  Satan,  as  he  was  not  so  great  a  cause  of  their  sinning  as 
themselves,  he  will  not  be  so  great  an  instrument  of  their  tor- 
ment. How  happy  would  they  think  themselves  then,  if  they 
were  turned  into  rocks,  or  any  thing  that  had  neither  passion 
nor  sense!  How  happy,  if  they  could  then  feel  as  lightly  as 
they  were  wont  to  hear!  if  they  could  sleep  out  the  time  of 
execution,  as  they  did  the  time  of  the  sermons  that  warned 
them  of  it!     But  their  stupidity  is  gone:   it  will  not  be. 

5.  Their  memories  will  moreover  be  as  large  and  strong  as 
their  understanding  and  affections.  Could  they  but  lose  the  use 
of  their  memory,  their  loss  of  heaven,  being  forgot,  would  little 
trouble  them.  Though  they  would  account  annihilation  a  singu- 
lar mercy,  they  cannot  lay  aside  any  part  of  their  being.  Under- 
standing, conscience,  affections,  memory,  must  all  live  to  torment 
them,  which  should  have  helped  to  their  happiness.  As  by  these 
they  should  have  fed  upon  the  love  of  God,  and  drawn  forth  per- 
petually the  joys  of  his  presence,  so  by  these  must  they  feed  upon 
his  wrath,  and  draw  forth  continually  the  pains  of  his  absence. 
Now  they  have  no  leisure  to  consider,  nor  any  room  in  their 
memories  for  the  things  of  another  life ;  but  then  they  shall  have 
nothing  to  do :  their  memories  shall  have  no  other  employment. 
God  would  have  had  the  doctrine  of  their  eternal  state  "written 
on  the  posts  of  their  doors,  on  their  hands  and  hearts :"  he  would 
have  had  them  mind  it,  "and  mention  it  when  they  lay  down  and 
rose  up,  when  they  sat  in  their  houses,  and  when  they  walked  by 
the  way ;"  and  seeing  they  rejected  this  counsel  of  the  Lord, 
therefore  it  shall  be  written  always  before  them  in  the  place 
of  their  thraldom,  that,  which  way  soever  they  look,  they  may 
still  behold  it.  It  will  torment  them  to  think  of  the  greatness  of 
the  glory  they  have  lost.  If  it  had  been  what  they  could  have 
spared,  or  a  loss  to  be  repaired  with  any  thing  else,  it  had  been 
a  smaller  matter.     If  it  had  been  health,  or  wealth,  or  friends, 


THE   SAINTS'   REsf. 


75 


or  life,  it  had  been  nothing.  But,  O!  to  lose  that  exceeding 
eternal  weight  of  glory ! — It  will  also  torment  them  tc  think  ol 
the  possibility  they  once  had  of  obtaining  it.  Then  they  will 
remember,  "Time  was,  when  I  was  as  fair  for  the  kingdom 
as  others.  I  was  set  upon  the  stage  of  the  world;  if  I  had 
played  my  part  wisely  and  faithfully,  I  might  now  have  had 
possession  of  the  inheritance.  I,  who  am  now  tormented  with  these 
damned  fiends,  might  have  been  among  yonder  blessed  saints. 
The  Lord  did  set  before  me  life  and  death ;  and  having  chosen 
death,  I  deserve  to  suffer  it.  The  prize  was  held  out  before 
me ;  if  I  had  run  well,  I  might  have  obtained  it ;  if  I  had  striven, 
I  might  have  had  the  victory ;  if  I  had  fought  valiantly,  I  had 
been  crowned." — It  will  yet  more  torment  them  to  remember, 
that  their  obtaining  the  crown  was  not  only  possible,  but  veiy 
probable.  It  will  wound  them  to  think,  "I  had  once  the  gales 
of  the  Spirit  ready  to  have  assisted  me.  I  was  proposing  to  be 
another  man,  to  have  cleaved  to  Christ,  and  forsake  the  world. 
I  was  almost  resolved  to  have  been  wholly  for  God.  I  was  once 
even  turning  from  my  base,  seducing  lusts.  I  had  cast  off  my 
old  companions,  and  was  associating  with  the  godly.  Yet  I 
turned  back,  lost  my  hold,  and  broke  my  promises.  I  was 
almost  persuaded  to  be  a  real  Christian,  yet  I  conquered  those 
persuasions.  What  workings  were  in  my  heart,  when  a  faithful 
minister  pressed  home  the  truth !  O  how  fair  was  I  once  for 
heaven  !  I  almost  had  it,  and  yet  I  have  lost  it.  Had  I  followed 
on  to  seek  the  Lord,  I  had  now  been  blessed  among  the  saints." 
It  will  exceedingly  torment  them  to  remember  their  lost  oppor- 
tunities. "How  many  weeks,  and  months,  and  years,  did  I  lose, 
which,  if  I  had  improved,  I  might  now  have  been  happy !  Wretch 
that  I  was !  could  I  find  no  time  to  study  the  work,  for  which  I 
had  all  my  time !  no  time,  among  all  my  labours,  to  labour  for 
eternity!  Had  I  time  to  eat,  and  drink,  and  sleep,  and  none  to 
save  my  soul?  Had  I  time  for  mirth  and  vain  discourse,  and 
none  for  prayer  ?  Could  I  take  time  to  secure  the  world,  and 
none  to  try  my  title  to  heaven  1  O  precious  time !  I  had  once 
enough,  and  now  I  must  have  no  more.  I  had  once  so  much, 
I  knew  not  what  to  do  with  it ;  and  now  it  is  gone,  and  cannot 
be  recalled.  O  that  I  had  but  one  of  those  years  to  live  over 
again!  how  speedily  would  I  repent!  how  earnestly  would  I 
pray !  how  diligently  would  1  hear !  how  closely  would  I  exam 


76  THE   MISERY   OF  LOSING 

ine  my  state !  how  strictly  would  I  live !  but  it  is  now  too  late, 
alas!  too  late." 

It  will  add  to  their  calamity  to  remember  how  often  they  were 
"persuaded  to  return.  "Fain  would  the  minister  have  had  me 
escaped  these  torments.  With  what  love  and  compassion  did 
he  beseech  me !  and  yet  I  did  but  make  a  jest  of  it.  How  oft 
did  he  convince  me  !  and  yet  I  stifled  all  these  convictions.  How 
did  he  open  to  me  my  very  heart !  and  yet  I  was  loath  to  know  the 
worst  of  myself.  O  how  glad  would  he  have  been,  if  he  could 
have  seen  me  cordially  turn  to  Christ!  My  godly  friends 
admonished  me:  they  told  me  what  would  become  of  my  wilful- 
ness and  negligence  at  last;  but  I  neither  believed  nor  regarded 
them.  How  long  did  God  himself  condescend  to  entreat  me ! 
How  did  the  Spirit  strive  with  my  heart,  as  if  he  was  loath  to 
take  a  denial!  How  did  Christ  stand  knocking,  one  Sabbath 
after  another,  and  crying  to  me,  'Open,  sinner,  open  thy  heart 
to  thy  Saviour,  and  I  will  come  in,  and  sup  with  thee,  and  thou 
with  me!  Why  dost  thou  delay?  How  long  shall  thy  vain 
thoughts  lodge  within  thee?  Wilt  thou  not  be  pardoned,  and 
sanctified,  and  made  happy?  When  shall  it  once  be?'"  O 
how  the  recollection  of  such  divine  pleadings  will  passionately 
transport  the  damned  with  self-indignation!  "Must  I  tire  out 
the  patience  of  Christ?  Must  I  make  the  God  of  heaven  follow 
me  in  vain,  till  I  had  wearied  him  with  crying  to  me,  Repent ! 
return!  O  how  justly  is  that  patience  now  turned  into  fury, 
which  falls  upon  me  with  irresistible  violence!  When  the 
Lord  cried  to  me,  'Wilt  thou  not  be  made  clean?  When  shall 
it  once  be  V  my  heart,  or  at  least  my  practice,  answered,  Never. 
And  now,  when  I  cry,  'How  long  shall  it  be  till  I  am  freed 
from  this  torment?'  how  justly  do  I  receive  the  same  answer, 
Never,  never!" 

It  will  also  be  most  cutting  to  remember  on  what  easy  terms 
they  might  have  escaped  their  misery.  This  work  was  not  to 
remove  mountains,  nor  conquer  kingdoms,  nor  fulfil  the  law  to 
the  smallest  tittle,  nor  satisfy  justice  for  all  their  transgression?. 
"The  yoke  was  easy,  and  the  burden  light,"  which  Christ  would 
have  laid  upon  them.  It  was  but  to  repent,  and  cordially  accept 
him  for  their  Saviour;  to  renounce  all  other  happiness,  and  take 
the  Lord  for  their  supreme  good ;  to  renounce  the  world  and  the 
flesh,  and  submit  to  his  meek  and  gracious  government ;   and  to 


THE   SAINTS'   REST.  jf 

forsake  the  ways  of  their  own  devising,  and  walk  in  his  holy, 
^delightful  way.  "Ah,"  thinks  the  poor  tormented  wretch,  ''how 
justly  do  I  suffer  all  this,  who  would  not  be  at  so  small  pains  to 
avoid  it!  Where  was  my  understanding,  when  I  neglected  that 
gracious  offer;  when  I  called  'the  Lord  a  hard  master/  and 
thought  his  pleasant  service  a  bondage,  and  the  service  of  the 
devil  and  the  flesh  the  only  freedom?  Was  I  not  a  thousand 
times  worse  than  mad,  when  I  censured  the  holy  way  of  God 
as  needless  preciseness ;  when  I  thought  the  laws  of  Christ  too 
strict,  and  all  too  much  that  I  did  for  the  life  to  come  ?  What  would 
all  sufferings  for  Christ  and  well-doing  have  been,  compared 
with  these  sufferings  that  I  must  undergo  for  ever!  Would  not 
the  heaven,  which  1  have  lost,  have  recompensed  all  my  losses  ? 
And  should  not  all  my  sufferings  have  been  there  forgotten? 
What  if  Christ  had  bid  me  to  do  some  great  matter;  whether  to 
live  in  continual  fears  and  sorrows,  or  to  suffer  death  a  hundred 
times  over ;  should  I  not  have  done  it  ?  How  much  more,  when 
he  only  said,  'Believe  and  be  saved.  Seek  my  face,  and  thy 
soul  shall  live.  Take  up  thy  cross,  and  follow  me,  and  I  will 
give  thee  everlasting  life.'     O  gracious  offer!     O  easy  terms! 

0  cursed  wretch,  that  would  not  be  persuaded  to  accept  them!" 
This  also  will  be  a  most  tormenting  consideration,  to  remem- 
ber wliat  they  sold  their  eternal  welfare  for.  When  they  com- 
pare the  value  of  the  pleasures  of  sin  with  the  value  of  "the 
recompense  of  reward,"  how  will  the  vast  disproportion  astonish 
them  !  To  think  of  the  low  delights  of  the  flesh,  or  the  applaud- 
ing breath  of  mortals,  or  the  possessing  heaps  of  gold,  and  then 
to  think  of  everlasting  glory,  "This  is  all  I  had  for  my  soul, 
my  God,  my  hopes  of  blessedness!"  It  cannot  possibly  be 
expressed  how  these  thoughts  will  tear  his  very  heart.  Then 
will  he  exclaim  against  his  folly  :  "  O  miserable  wretch  !     Did 

1  set  my  soul  to  sale  for  so  base  a  price  ?  Did  I  part  with  my 
God  for  a  little  dirt  and  dross;  and  sell  my  Saviour,  as  Judas, 
for  a  little  silver?  I  had  but  a  dream  of  delight,  for  my  hopes 
of  heaven ;  and,  now  I  am  awakened,  it  is  all  vanished.  My 
morsels  are  now  turned  to  gall,  and  my  cups  to  wormwood. 
When  they  were  past  my  taste,  the  pleasure  perished.  And  is 
this  all  that  I  have  had  for  the  inestimable  treasure !  What  a 
mad  exchange  did  I  make !  What  if  I  had  gained  all  the  world, 
and  lost  my  soul !     But,  alas !   how  small  a  part  of  the  world 

7* 


78  THE   MISERY   OF  LOSING 

was  it,  for  which  I  gave  up  my  part  in  glory!"  O  that  sinners 
would  think  of  this,  when  they  are  swimming  in  the  delights  of 
the  flesh,  and  studying  how  to  be  rich  and  honourable  in  the 
world !  when  they  are  desperately  venturing  upon  known  trans- 
gression, and  sinning  against  the  checks  of  conscience ! 

It  will  add  yet  more  to  their  torment,  when  they  consider  that 
they  most  wilfully  procured  their  own  destruction.  Had  they 
been  forced  to  sin,  it  would  much  abate  the  rage  of  their  con- 
sciences ;  or  if  they  were  punished  for  another  man's  transgres- 
sions; or  any  other  had  been  the  chief  author  of  their  ruin. 
But  to  think  it  was  the  choice  of  their  own  will,  and  that  none  in 
the  world  could  have  forced  them  to  sin  against  their  wills ;  this 
will  be  a  cutting  thought.  "Had  I  not  enemies  enough  in  the 
world,"  thinks  this  miserable  creature,  "  but  I  must  be  an  enemy 
to  myself?  God  would  never  give  the  devil,  nor  the  world,  so 
much  power  over  me,  as  to  force  me  to  commit  the  least  trans- 
gression. They  could  but  entice,  it  was  myself  that  yielded, 
and  did  the  evil.  And  must  I  lay  hands  upon  my  own  soul ; 
and  imbrue  my  hands  in  my  own  blood?  Never  had  I  so  great 
an  enemy  as  myself.  Never  did  God  offer  any  good  to  my  soul, 
but  I  resisted  him.  He  hath  heaped  mercy  upon  me,  and 
renewed  one  deliverance  after  another,  to  draw  my  heart  to  him ; 
yea,  he  hath  gently  chastised  me,  and  made  me  groan  under  the 
fruit  of  my  disobedience ;  and  though  I  promised  largely  in  my 
affliction,  yet  never  was  I  heartily  willing  to  serve  him."  Thus 
will  it  gnaw  the  hearts  of  these  sinners,  to  remember  that  they 
were  the  cause  of  their  own  undoing;  and  that  they  wilfully 
and  obstinately  persisted  in  their  rebellion,  and  were  mere  vol 
unteers  in  the  service  of  the  devil. 

The  wound  in  their  consciences  will  be  yet  deeper,  when  they 
shall  not  only  remember  it  was  their  own  doing,  but  that  they 
were  at  so  much  cost  and  pains  for  their  own  damnation.  What 
great  undertakings  did  they  engage  in  to  effect  their  ruin  ;  to 
resist  the  Spirit  of  God ;  to  overcome  the  power  of  mercies, 
judgments,  and  even  the  word  of  God ;  to  subdue  the  power  of 
reason,  and  silence  conscience!  All  this  they  undertook  and 
performed.  Though  they  walked  in  continual  danger  of  the 
wrath  of  God,  and  knew  he  could  lay  them  in  the  dust,  and  cast 
them  into  hell  in  a  moment;  yet  would  they  run  upon  all  this. 
O  the  labour  it  costs  sinners  to   be   damned  !     Sobriety,  with 


THE    SAINTS'    REBT. 


79 


health  and  ease,  they  might  have  had  at  a  cneaper  rate ;  yet 
they  will  rather  have  gluttony  and  drunkenness,  with  poverty, 
shame  and  sickness.  Contentment  they  might  have,  with  ease 
and  delight;  yet  they  will  rather  have  covetousness  and  ambi- 
tion, though  it  costs  them  cares  and  fears,  labour  of  body,  and 
distraction  of  mind.  Though  their  anger  be  self-torment,  and 
revenge  and  envy  consume  their  spirits;  though  uncleanness 
destroy  their  bodies,  estates,  and  good  names:  yet  they  will  do 
and  suffer  all  this,  rather  than  suffer  their  souls  to  be  saved. 
With  what  rage  will  they  lament  their  folly,  and  say,  "Was 
damnation  worth  all  my  cost  and  pains  ?  Might  I  not  have  been 
damned  on  free  cost,  but  I  must  purchase  it  so  dearly  !  I  thought 
I  could  have  been  saved  without  so  much  ado,  and  could  I  not 
have  been  destroyed  without  so  much  ado?  Must  I  so  labori- 
ously work  out  my  own  damnation,  when  God  commanded  me 
to  "work  out  my  own  salvation?  If  I  had  done  as  much  for 
heaven  as  I  did  for  hell,  I  had  surely  had  it.  I  cried  out  of  the 
tedious  way  of  godliness,  and  the  painful  course  of  self-denial ;  and 
yet  I  could  be  at  a  great  deal  more  pains  for  Satan  and  for  death. 
Had  I  loved  Christ  as  strongly  as  I  did  my  pleasures,  and  profits, 
and  honours,  and  thought  on  him  as  often,  and  sought  him  as 
painfully,  O  how  happy  had  I  now  been!  How  justly  do  I  suf- 
fer the  flames  of  hell,  for  buying  them  so  dear,  rather  than  have 
heaven,  when  it  was  purchased  to  my  hands!" 

O  that  God  would  persuade  thee,  reader,  to  take  up  these 
thoughts  now,  for  preventing  the  inconceivable  calamity  of  taking 
them  up  in  hell  as  thy  own  tormentor!  Say  not  that  they  are 
only  imaginary.  Read  what  Dives  thought,  being  in  torments. 
As  the  joys  of  heaven  are  chiefly  enjoyed  by  the  rational  eoul 
in  its  rational  actings,  so  must  the  pains  of  hell  be  suffered.  As 
they  will  be  men  still,  so  will  they  feel  and  act  as  men 


30  THE  MISERY  OF  LOSING 


CHAPTER    VI. 

MISERY  OF  THOSE  WHO,  BESIDES  LOSING  THE  SAINTS'  REST,  LOSE 
THE  ENJOYMENTS  OF  TIME,  AND  SUFFER  THE  TORMENTS  OF  HELL. 

L  The  enjoyments  of  time  which  the  damned  lose— 1.  Their  presumptuous  belief  of  their 
interest  in  God  and  Christ ;  2.  All  their  hopes ;  3.  All  the-ir  peace  of  conscience ;  4.  All 
their  carnal  mirth ;  5.  All  their  sensual  delights.  II.  The  torments  of  the  damned  are 
exceeding  great— 1.  The  principal  Author  of  them  is  God  himself.  2.  The  place  or  state 
of  torment.  3.  These  torments  are  the  effects  of  divine  vengeance.  4.  God  will  take 
pleasure  in  executing  them.  5.  Satan  and  sinners  themselves  will  be  God's  executioners. 
6.  These  torments  will  be  universal ;  7.  without  any  mitigation ;  8.  and  eternal.  Tha 
obstinate  sinner  convinced  of  his  folly  in  Yenturrng  on  these  torments ;  and  entreated 
to  fly  for  safety  to  Christ. 

As  "  godliness  hath  a  promise  of  the  life  that  now  is,  and  of 
that  which  is  to  come;"  and  if  we  "seek  first  the  kingdom  of 
God  and  his  righteousness,"  then  all  meaner  "things  shall  be 
added  unto  us ;"  so  also  are  the  ungodly  threatened  with  the  loss 
both  of  spiritual  and  temporal  blessings;  and  because  they  sought 
not  first  God's  kingdom  and  righteousness,  therefore  shall  they 
lose  both  it  and  that  which  they  did  seek,  and  there  "shall  be 
taken  from  them  that  little  which  they  have."  If  they  could 
but  have  kept  their  present  enjoyments,  they  would  not  have 
much  cared  for  the  loss  of  heaven.  If  they  had  "  lost  and  for- 
saken all  for  Christ,"  they  would  have  found  all  again  in  him  ; 
for  he  would  have  been  all  in  all  to  them.  But  now  they  have 
forsook  Christ  for  other  things,  they  shall  lose  Christ,  and  that 
also  for  which  they  forsook  him,  even  the  enjoyments  of  time, 
besides  suffering  the  torments  of  hell. 

First. — They  shall  lose  the  enjoyments  of  time;  particularly, 
Jieir  presumptuous  belief  of  their  interest  in  the  favour  of  God 
and  the  merits  of  Christ ;  all  their  hopes ;  all  their  false  peace 
of  conscience ;  all  their  carnal  mirth ;  and  all  their  sensual 
delights. 

L  They  shall  lose  their  presumptuous  belief  of  their  interest 
in  the  favour  of  God  and  the  merits  of  Christ.  This  false  belief 
now  supports  their  spirits,  and  defends  them  from  the  terrors 
that  would  otherwise  seize  upon  them.  But  what  will  ease 
their  trouble,  when  they  can  believe  no  longer,  nor  rejoice  any 
longer?  If  a  man  be  near  to  the  greatest  mischief,  and  yet 
strongly  conceit  that  he  is  in  safety,  he  may  be  as  cheerful  as 
if  all  were  well.     If  there  were  no  more  to  make  a  man  happy, 


THE    SAINTS'    REST:  Q] 

but  to  believe  that  he  is  so,  or  shall  be  so,  happiness  would  be 
far  more  common  than  it  is  like  to  be.  As  true  faith  is  the 
leading  grace  in  the  regenerate,  so  is  false  faith  the  leading  vice 
in  the  unregenerate.  Why  do  such  multitudes  sit  still,  when 
they  might  have  pardon,  but  that  they  verily  think  they  are 
pardoned  already  ?  If  you  could  ask  thousands  in  hell,  what 
madness  brought  them  thither?  they  would  most  of  them  answer, 
"  We  made  sure  of  being  saved,  till  we  found  ourselves  damned. 
We  would  have  been  more  earnest  seekers  of  regeneration,  and 
the  power  of  godliness,  but  we  verily  thought  we  were  Christians 
before.  We  have  flattered  ourselves  into  these  torments,  and 
now  there  is  no  remedy."  Reader,  I  must  in  faithfulness  tell 
thee,  that  the  confident  belief  of  their  good  state,  which  the  care- 
less, unholy,  unhumbled  multitude  so  commonly  boast  ofr  will 
prove  in  the  end  but  a  soul-damning  delusion.  There  is  none 
of  this  believing  in  hell.  It  was  Satan's  stratagem,  that,  being 
blindfold,  they  might  follow  him  the  more  boldly ;  but  then  he 
will  uncover  their  eyes,  and  they  shall  see  where  they  are. 

2.  They  shall  lose  also  all  their  hopes.  In  this  life,  though 
they  were  threatened  with  the  wrath  of  God,  yet  their  hope  of 
escaping  it  bore  up  their  hearts.  We  can  now  scarce  speak  with 
the  vilest  drunkard,  or  swearer,  or  scoffer,  but  he  hopes  to  be 
saved  for  all  this.  O  happy  world,  if  salvation  were  as  common 
as  this  hope !  Nay,  so  strong  are  men's  hopes,  that  they  will 
dispute  the  cause  with  Christ  himself  at  judgment,  and  plead  their 
"  having  eat  and  drank  in  his  presence,  and  prophesied  in  his 
name,  and  in  his  name  cast  out  devils;"  they  will  stiffly  deny 
that  ever  they  neglected  Christ  in  hunger,  nakedness,  or  in  prison, 
till  he  confutes  them  with  the  sentence  of  their  condemnation. 
O  the  sad  state  of  those  men,  when  they  must  bid  farewell  to  aU 
their  hopes  !  "  When  a  wicked  man  dieth,  his  expectation  shall 
perish;  and  the  hope  of  unjust  men  perisheth.  The  eyes  of  the 
wicked  shall  fail,  and  they  shall  not  escape,  and  their  hope  shall 
be  as  the  giving  up  of  the  ghost."  The  giving  up  the  ghost  is 
a  fit,  but  terrible  resemblance  of  a  wicked  man  giving  up  his 
hopes.  As  the  soul  departeth  not  from  the  body  without  the 
greatest  pain,  so  doth  the  hope  of  the  wicked  depart.  The  soul 
departs  from  the  body  suddenly,  in  a  moment,  which  hath  there 
delightfully  continued  so  many  years;  just  so  doth  the  hope  of 
the  wicked  depart.     The  soul  will  never  more  return  to  live 


82  -      THE   MISERY   OF   LOSING 

with  the  body  in  this  world ;  and  the  hope  of  the  wicked  takes 
an  everlasting  farewell  of  his  soul.  A  miracle  of  resurrection 
shall  again  unite  soul  and  body,  but  there  shall  be  no  such 
miraculous  resurrection  of  the  damned's  hope.  Methinks,  it  is 
the  most  pitiable  sight  this  world  affords,  to  see  such  an  ungodly 
person  dying,  and  to  think  of  his  soul  and  his  hopes  departing 
together.  With  what  a  sad  change  he  appears  in  another  world  ! 
Then  if  a  man  could  but  ask  that  hopeless  soul,  "Are  you  as 
confident  of  salvation  as  you  were  wont  to  be?"  what  a  sad 
answer  would  be  returned !  O  that  careless  sinners  would  be 
awakened  to  think  of  this  in  time  !  Reader,  rest  not  till  thou 
canst  give  a  reason  of  all  thy  hopes  grounded  upon  Scripture 
promises;  that  they  purify  thy  heart;  that  they  quicken  thy 
endeavours  in  godliness  ;  that  the  more  thou  hopest  the  less  thou 
sinnest,  and  the  more  exact  is  thy  obedience.  If  thy  hopes  be 
such  as  these,  go  on  in  the  strength  of  the  Lord,  hold  fast  thy 
hope,  and  "  never  shall  it  make  thee  ashamed."  But  if  thou 
hast  not  one  sound  evidence  of  a  work  of  grace  on  thy  soul,  cast 
away  thy  hopes.  Despair  of  ever  being  saved,  "except  thou  be 
born  again;"  or  of  "seeing  God,  without  holiness;"  or  of  hav- 
ing part  in  Christ,  except  thou  "love  him  above  father,  mother, 
or  thy  own  life."  This  kind  of  despair  is  one  of  the  first  steps 
to  heaven.  If  a  man  be  quite  out  of  his  way,  what  must  be  the 
first  means  to  bring  him  in  again?  He  must  despair  of  ever 
coming  to  his  journey's  end  in  the  way  that  he  is  in.  If  his 
home  be  eastward,  and  he  is  going  westward,  as  long  as  he  hopes 
he  is  right,  he  will  go  on  ;  and  as  long  as  he  goes  on  hoping,  he 
goes  further  amiss.  When  he  despairs  of  coming  home,  except 
he  turn  back,  then  he  will  return,  and  then  he  may  hope.  Just  so 
it  is,  sinner,  with  thy  soul :  thou  art  born  out  of  the  way  to 
heaven,  and  hast  proceeded  many  a  year;  thou  goest  on,  and 
hDpest  to  be  saved,  because  thou  art  not  so  bad  as  many  others. 
Except  thou  throwest  away  those  hopes,  and  see  that  thbu  hast 
all  this  while  been  quite  out  of  the  way  to  heaven,  thou  wilt 
never  return  and  be  saved.  There  is  nothing  in  the  world  more 
likely  to  keep  thy  soul  out  of  heaven,  than  thy  false  hopes  of 
being  saved,  while  thou  art  out  of  the  way  to  salvation.  See, 
then,  how  it  will  aggravate  the  misery  of  the  damned,  that,  with 
the  loss  of  heaven,  they  shall  lose  all  that  hope  of  it  which  now 
supports  them. 


THE  SAINTS'  REST.  Q3 

3.  They  will  lose  all  that  false  peace  of  conscience,  which 
makes  their  present  life  so  easy.  Who  would  think,  that  sees 
how  quietly  the  multitude  of  the  ungodly  live,  that  they  must 
very  shortly  lie  down  in  everlasting  flames?  They  are  as  free 
from  the  fears  of  hell  as  an  obedient  believer;  and  for  the 
most  part  have  less  disquiet  of  mind  than  those  who  shall  be 
saved.  Happy  men,  if  this  peace  would  prove  lasting !  "  When 
they  shall  say,  Peace  and  safety ;  then  sudden  destruction  cometh 
upon  them,  as  travail  upon  a  woman  with  child ;  and  they  shall 
not  escape."  O  cruel  peace,  which  ends  in  such  a  war!  The 
soul  of  every  man  by  nature  is  Satan's  garrison ;  all  is  at  peace 
in  such  a  man  till  Christ  comes,  and  gives  it  terrible  alarms  of 
judgment  and  hell,  batters  it  with  the  ordnance  of  his  threats 
and  terrors,  forces  it  to  yield  to  his  mere  mercy,  and  take  him 
for  the  Governor ;  then  doth  he  cast  out  Satan,  "  overcome  him, 
take  from  him  all  his  armour  wherein  he  trusted,  and  divideth 
his  spoils,"  and  then  doth  he  establish  a  firm  and  lasting  peace. 
If,  therefore,  thou  art  yet  in  that  first  peace,  never  think  it  will 
endure.  Can  thy  soul  have  lasting  peace,  in  enmity  with  Christ  ? 
Can  he  have  peace,  against  whom  God  proclaims  war?  I  wish 
thee  no  greater  good,  than  that  God  break  in  upon  thy  careless 
heart,  and  shake  thee  out  of  thy  false  peace,  and  make  thee  lie 
down  at  the  feet  of  Christ,  and  say,  "Lord,  what  wouldst  thou 
have  me  to  do?"  and  so  receive  from  him  a  better  and  surer 
peace,  which  will  never  be  quite  broken,  but  be  the  beginning 
of  thy  everlasting  peace,  and  not  perish  in  thy  perishing,  as  the 
groundless  peace  of  the  world  will  do. 

4.  They  shall  lose  all  their  carnal  mirth.  They  will  them- 
selves say  of  their  "laughter,  it  is  mad  ;  and  of  their  mirth,  what 
doeth  it?"  It  was  but  "  as  the  crackling  of  thorns  under  a  pot." 
It  made  a  blaze  for  a  while,  but  it  was  presently  gone,  and 
returned  no  more.  The  talk  of  death  and  judgment  was  irk- 
some to  them,  because  it  damped  their  mirth.  They  could  not 
endure  to  think  of  their  sin  and  danger,  because  these  thoughts 
sunk  their  spirits.  They  knew  not  what  it  was  to  weep  for  sin, 
or  to  humble  themselves  under  the  mighty  hand  of  God.  They 
could  laugh  away  sorrow,  and  sing  away  cares,  and  drive  away 
those  melancholy  thoughts.  To  meditate  and  pray,  they  fancied, 
would  be  enough  to  make  them  miserable,  or  run  mad.  Poor 
souls!   what  a  misery  will  that  life  be,  where  you  shall  have 


84  THE   MISERY   OF   LOSING      ■ 

nothing  but  sorrow ;  intense,  heart-piercing,  multiplied  sorrow , 
when  you  shall  neither  have  the  joys  of  saints,  nor  your  own 
former  joys !  Do  you  think  there  is  one  merry  heart  in  hell  1 
or  one  joyful  countenance,  or  jesting  tongue?  You  now  cry  "A 
little  mirth  is  worth  a  great  deal  of  sorrow."  But,  surely,  a 
little  godly  sorrow,  which  would  have  ended  in  eternal  joy,  had 
been  worth  much  more  than  all  your  foolish  mirth ;  for  the  end 
of  such  mirth  is  sorrow. 

5.  They  shall  also  lose  all  their  sensual  delights.  That 
which  they  esteemed  their  chief  good,  their  heaven,  their  god, 
must  they  lose,  as  well  as  God  himself.  What  a  fall  will  the 
proud,  ambitious  man  have  from  the  top  of  his  honours !  As 
his  dust  and  bones  will  not  be  known  from  the  dust  and  bones 
of  the  poorest  beggar;  so  neither  will  his  soul  be  honoured 
or  favoured  more  than  theirs.  What  a  number  of  the  great, 
noble,  and  learned,  will  be  shut  out  from  the  presence  of  Christ ! 
They  shall  not  find  their  magnificent  buildings,  soft  beds,  and 
easy  couches.  They  shall  not  view  their  curious  gardens,  their 
pleasant  meadows,  and  plenteous  harvests.  Their  tables  will 
not  be  so  furnished,  nor  attended.  The  rich  man  is  there  no 
more  "clothed  in  purple  and  fine  linen,  nor  fareth  sumptuously 
every  day."  There  is  no  expecting  the  admiration  of  beholders. 
They  shall  spend  their  time  in  sadness,  and  not  in  sports  and 
pastimes.  What  an  alteration  will  they  then  find !  The  heat 
of  their  lust  will  be  then  abated.  How  will  it  even  cut  them  to 
the  heart,  to  look  each  other  in  the  face !  What  an  interview 
will  there  then  be,  cursing  the  day  that  ever  they  saw  one 
another !  O  that  sinners  would  now  remember  and  say,  *  Will 
these  delights  accompany  us  into  the  other  world  ?  Will  not  the 
remembrance  of  them  be  then  our  torment?  Shall  we  then 
take  this  partnership  in  vice  for  true  friendship?  Why  should 
we  sell  such  lasting,  incomprehensible  joys  for  a  taste  of  seem- 
ing pleasure  ?  Come,  as  we  have  sinned  together,  let  us  pray 
together,  that  God  would  pardon  us ;  and  let  us  help  one  another 
towards  heaven,  instead  of  helping  to  deceive  and  destroy  each 
other.  O  that  men  knew  but  what  they  desire,  when  they 
would  so  fain  have  all  things  suited  to  the  desires  of  the  flesh ! 
It  is  but  to  desire  their  temptations  to  be  increased  and  their 
snares  strengthened. 

Secondly. — As  the  loss  o^  the  saints'  rest  will  be  aggravated 


THJE    SA1HTS'    ftEST.  85 

by  losing  the  enjoyments  of  time,  it  will  be  much  more  so  by 
suffering  the  torments  of  hell.  The  exceeding  greatness  of 
such  torments  may  appear  by  considering — the  principal  Author 
of  them,  who  is  God  himself — the  place  or  state  of  torment — that 
these  torments  are  the  fruit  of  divine  vengeance — that  the 
Almighty  takes  pleasure  in  them — that  Satan  and  sinners  them- 
selves shall  be  God's  executioners — that  these  torments  shall  t«» 
universal — without  mitigation — and  without  end. 

1.  The  principal  Author  of  hell-torments  is  God  himself.  As 
it  was  no  less  than  God  whom  the  sinners  had  offended,  so  it  is 
no  less  than  God  who  will  punish  them  for  their  offences.  He 
hath  prepared  those  torments  for  his  enemies..  His  continued 
anger  will  still  be  devouring  them.  His  breath  of  indignation 
will  kindle  the  flames.  His  wrath  will  be  an  intolerable  burden 
to  their  souls.  If  it  were  but  a  creature  they  had  to  do  with, 
they  might  better  bear  it.  Woe  to  him  that  falls  under  the 
strokes  of  the  Almighty !  "  It  is  a  fearful  thing  to  fall  into  the 
hands  of  the  living  God."  It  were  nothing,  in  comparison  to 
this,  if  all  the  world  were  against  them,  or  if  the  strength  of  all 
creatures  were  united  in  one  to  inflict  their  penalty.  They  had 
now  rather  venture  to  displease  God  than  displease  a  landlord, 
a  customer,  a  master,  a  friend,  a  neighbour,  or  their  own  flesh  ; 
but  then  they  will  wish  a  thousand  times,  in  vain,  that  they  had 
been  hated  of  all  the  world,  rather  than  have  lost  the  favour  of 
God.  'What  a  consuming  fire  is  his  wrath!  If  it  be  kindled 
here  but  a  little,  how  do  we  "wither  like  the  grass!"  How 
soon  doth  our  strength  decay,  and  turn  to  weakness,  and  our 
beauty  to  deformity !  The  flames  do  not  so  easily  run  through 
the  dry  stubble,  as  the  wrath  of  God  will  consume  these  wretches. 
They  that  could  not  bear  a  prison,  or  a  gibbet,  or  a  fire,  for 
Christ,  nor  scarce  a  few  scoffs,  how  will  they  now  bear  the 
devouring  flames  of  divine  wrath  ? 

2.  The  place  or  state  of  torment  is  purposely  ordained  to  glo- 
rify the  justice  of  God.  When  God  would  glorify  his  power, 
he  made  the  worlds.  The  comely  order  of  all  his  creatures 
declareth  his  wisdom.  His  providence  is  shown  in  sustaining 
all  things.  When  a  spark  of  his  wrath  kindles  upon  the  earth 
the  whole  world,  except  only  eight  persons,  are  drowned ;  Sodom 
Gomorrah,  Admah,  and  Zeboim,  are  burnt  with  fire  from  heaven 
the  sea  shuts  her  mouth  upon  some,  the  earth  opens,  and  swallows 

8 


gg  THE   MISERY   OF  LOSING 

up  others ;  the  pestilence  destroys  by  thousands.  What  a  stand- 
ing  witness  of  the  wrath  of  God  is  the  present  deplorable  state 
of  the  Jews!  Yet  the  glorifying  the  mercy  and  justice  of  God 
is  intended  most  eminently  for  the  life  to  come.  As  God  will 
then  glorify  his  mercy  in  a  way  that  is  now  beyond  the  compre- 
hension of  the  saints  that  must  enjoy  it;  so  also  will  he  manifest 
his  justice  to  be  indeed  the  justice  of  God.  The  everlasting 
flames  of  hell  will  not  be  thought  too  hot  for  the  rebellious ; 
and,  when  they  have  there  burned  through  millions  of  ages,  he 
will  not  repent  him  of  the  evil  which  has  befallen  them.  Woe 
to  the  soul  that  is  thus  set  up  as  a  butt  for  the  wrath  of  the 
Almighty  to  shoot  at!  and  as  a  bush  that  must  burn  in  the 
flames  of  his  jealousy,  and  never  be  consumed. 

3.  The  torments  of  the  damned  must  be  extreme,  because 
they  are  the  effects  of  divine  vengeance.  Wrath  is  terrible,  but 
revenge  is  implacable.  When  the  great  God  shall  say,  "  My 
rebellious  creatures  shall  now  pay  for  all  the  abuse  of  my 
patience ;  remember  how  I  waited  your  leisure  in  vain,  how 
I  stooped  to  persuade  and  entreat  you ;  did  you  think  1  would 
always  be  so  slighted?" — then  will  he  be  revenged  for  every 
abused  mercy,  and  for  all  their  neglects  of  Christ  and  grace. 
O  that  men  would  foresee  this,  and  please  God  better  in  prevent- 
ing their  woe  ! 

4.  Consider  also,  that,  though  God  had  rather  men  would 
accept  of  Christ  and  mercy,  yet,  when  they  persist  in  rebellion, 
he  will  take  pleasure  in  their  execution.  He  tells  us,  "fury  is 
not  in  me ;"  yet  he  adds,  "  who  would  set  the  briers  and  thorns 
against  me  in  battle ;  I  would  go  through  them,  I  would  burn 
them  together."  Wretched  creatures!  when  "he  that  made 
them  will  not  have  mercy  upon  them,  and  he  that  formed  them 
will  show  them  no  favour.  As  the  Lord  rejoiced  over  them  to 
do  them  good  ;  so  the  Lord  will  rejoice  over  them  to  destroy  them, 
and  to  bring  them  to  nought."  Woe  to  the  souls  whom  God 
rejoiceth  to  punish !  "  He  will  laugh  at  their  calamity,  he  will 
mock  when  their  fear  cometh ;  when  their  fear  cometh  as  deso- 
lation, and  their  destruction  cometh  as  a  whirlwind  ;  when  dis- 
tress and  anguish  cometh  upon  them."  Terrible  thing,  when 
none  in  heaven  or  earth  can  help  them  but  God,  and  he  shall 
rejoice  in  their  calamity  !  Though  Scripture  speaks  of  God's 
laughing  and  mocking,  not  literally,  but  after  the  manner  of 


THE  SAINTS'  REST. 


87 


men;    yet  it  is  such  an  act  of  God  in  tormenting  the  sinner, 
which  cannot  otherwise  be  more  fitly  expressed. 

5.  Consider  that  Satan  and  themselves  shall  he  God's  execu- 
tioners. He  that  was  here  so  successful  in  drawing  them  from 
Christ,  will  then  be  the  instrument  of  their  punishment,  for 
yielding  to  his  temptations.  That  is  the  reward  he  will  give 
them  for  all  their  service ;  for  their  rejecting  the  commands  of 
God,  forsaking  Christ,  and  neglecting  their  souls  at  his  persua- 
sion. If  they  had  served  Christ  as  faithfully  as  they  did  Satan, 
he  would  have  given  them  a  better  reward.  It  is  also  most  just, 
that  they  should  be  their  own  tormentors;  that  they  may  see 
their  whole  destruction  is  of  themselves ;  and  then  whom  can 
they  complain  of  but  themselves? 

6.  Consider  also  that  their  torment  will  be  universal.  As  all 
parts  have  joined  in  sin,  so  must  they  all  partake  in  the  torment. 
The  soul,  as  it  was  the  chief  in  sinning,  shall  be  the  chief  in 
suffering;  and  as  it  is  of  a  more  excellent  nature  than  the  body, 
so  will  its  torments  far  exceed  bodily  torments;  and  as  its  joys 
far  surpass  all  sensuul  pleasures,  so  the  pains  of  the  soul  exceed 
corporeal  pains. — It  is  not  only  a  soul,  but  a  sinful  soul,  that 
must  sufFer.  Fire  will  not  burn,  except  the  fuel  be  combustible  ; 
but  if  the  wood  be  dry,  how  fiercely  will  it  burn!  The  guilt 
of  their  sins  will  he  to  the  damned  souls  like  tinder  to  gunpow- 
der, to  make  the  flames  of  hell  take  hold  upon  them  with  fury. 
— The  body  must  also  bear  its  part.  That  body,  which  was  so 
carefully  looked  to,  so  tenderly  cherished,  so  curiously  dressed, 
what  must  it  now  endure!  How  are  its  haughty  looks  now 
taken  down  !  How  little  will  those  flames  regard  its  comeliness 
and  beauty !  Those  eyes,  which  were  Wont  to  be  delighted  with 
curious  sights,  must  then  see  nothing  but  what  shall  terrify  them  ! 
an  angry  God  above  them,  with  those  saints  whom  they  scorned, 
enjoying  the  glory  which  they  have  lost ;  and  about  them  will 
be  only  devils  and  damned  souls.  How  will  they  look  back,  and 
say,  "Are  all  our  feasts,  and  games,  and  revels,  come  to  this!" 
Those  ears,  which  were  accustomed  to  music  and  songs,  shall 
hear  the  shrieks  and  cries  of  their  damned  companions ;  children 
crying  out  against  their  parents,  that  gave  them  encouragement 
and  example  in  evil ;  husbands  and  wives,  masters  and  servants, 
ministers  and  people,  magistrates  and  subjects,  charging  their 
misery  upon  one  another,  for  discouraging  in  duty,  conniving  at 


88  THE  MISERY   OF  LOSING 

sin,  and  being  silent,  when  they  should  have  plainly  foretold  the 
danger.     Thus  will  soul  and  body  be  companions  in  woe. 

7.  Far  greater  will  these  torments  be,  because  without  mitiga 
Hon.  In  this  life,  when  told  of  hell,  or  if  conscience  troubled 
their  peace,  they  had  comforters  at  hand ;  their  carnal  friends, 
their  business,  their  company,  their  mirth.  They  could  drink, 
play,  or  sleep  away  their  sorrows.  But  now  all  these  remedies 
are  vanished.  Their  hard,  presumptuous,  unbelieving  heart 
was  a  wall  to  defend  them  against  trouble  of  mind.  Satan  was 
himself  their  comforter,  as  he  was  to  our  first  mother:  "Hath 
God  said,  Ye  shall  not  eat?  ye  shall  not  surely  die.  Doth  God 
tell  you  that  you  shall  lie  in  hell?  it  is  no  such  matter;  God  is 
more  merciful.  Or,  if  there  be  a  hell,  what  need  you  fear  it? 
Are  not  you  Christians?  Was  not  the  blood  of  Christ  shed  for 
you?"  Thus,  as  the  Spirit  of  Christ  is  the  comforter  of  tho 
saints,  so  Satan  is  the  comforter  of  the  wicked.  Never  was  a 
thief  more  careful  lest  he  should  awake  the  people,  when  he 
is  robbing  the  house,  than  Satan  is  not  to  awaken  a  sinner.  But 
when  the  sinner  is  dead,  then  Satan  hath  done  flattering  and 
comforting.  .Which  way,  then,  will  the  forlorn  sinner  look  for 
comfort?  They  that  drew  him  into  the  snare,  and  promised  him 
safety,  now  forsake  him,  and  are  forsaken  themselves.  His 
comforts  are  gone,  and  the  righteous  God,  whose  forewarnings 
he  made  light  of,  will  now  make  good  his  word  against  him  to 
the  least  tittle. 

8.  But  the  greatest  aggravation  of  these  torments  will  be  their 
eternity.  When  a  thousand  millions  of  ages  are  past,  they  are 
as  fresh  to  begin  as  the  first  day.  If  there  were  any  hope  of  an 
end,  it  would  ease  the  damned  to  foresee  it;  but  for  ever  is  an 
intolerable  thought.  They  were  never  weary  of  sinning,  nor 
will  God  be  weary  of  punishing.  They  never  heartily  repented 
of  sin,  nor  will  God  repent  of  their  suffering.  They  broke  the 
laws  of  the  eternal  God,  and  therefore  shall  suffer  eternal  pun- 
ishment. They  knew  it  was  an  everlasting  kingdom  which 
they  refused,  and  what  wonder  if  they  are  everlastingly  shut 
out  of  it?  Their  immortal  souls  were  guilty  of  the  trespass,  and 
therefore  must  immortally  suffer  the  pains.  What  happy  men 
would  they  think  themselves,  if  they  might  have  lain  still  in  their 
graves,  or  might  but  there  lie  down  again !  How  will  they  call 
and  cry,  "O  death,  whither  art  thou  now  gone!     Now  come 


THE    SAINTS'    REST.  ^ 

and  cut  off  this  doleful  life.  O  that  these  pains  would  bred*  my 
heart,  and  end  my  being!  O  that  I  might  once  at  last  die!  O 
that  I  had  never  had  a  being!"  These  groans  will  the  thoughts 
of  eternity  wring  from  their  hearts.  They  were  wont  to  think 
sermons  and  prayers  long;  how  long  then  will  they  think  these 
endless  torments?  What  difference  is  there  betwixt  the  length 
of  their  pleasures  and  their  pains!  The  one  continued  but  a 
moment,  the  other  endureth  through  all  eternity.  Sinner, 
remember  how  time  is  almost  gone.  Thou  art  standing  at  the 
door  of  eternity ;  and  death  is  waiting  to  open  the  door,  and  put 
thee  in.  Go,  sleep  out  a  few  more  nights,  and  stir  about  a  few 
more  days  on  earth,  and  then  thy  nights  and  days  shall  end :  thy 
thoughts  and  cares,  and  pleasures,  shall  all  be  devoured  by  eter- 
nity; thou  must  enter  upon  the  state  which  shall  never  be 
changed.  As  the  joys  of  heaven  are  beyond  our  conception,  so 
are  the  pains  of  hell.  Everlasting  torment  is  inconceivable 
torment. 

But  methinks  I  see  the  obstinate  sinner  desperately  resolving, 
"If  I  must  be  damned,  there  is  no  remedy.  Rather  than  I  will 
live  as  the  Scripture  requires,  I  will  put  it  to  the  venture ;  I  shall 
escape  as  well  as  the  rest  of  my  neighbours,  and  we  will  even 
bear  it  as  well  as  we  can."  Alas!  poor  creature,  let  me  beg 
this  of  thee,  before  thou  dost  so  flatly  resolve,  that  thou  wouldst 
lend  me  thy  attention  to  a  few  questions,  and  weigh  them  with 
the  reason  of  a  man. — Who  art  thou,  that  thou  shouldst  bear  the 
wrath  of  God  ?  What  is  thy  strength  ?  Is  it  not  as  the  strength 
of  wax,  or  stubble,  to  resist  the  fire ;  or  chaff  to  the  wind ;  or  as 
dust  before  the  fierce  whirlwind?  If  thy  strength  were  as  iron, 
and  thy  bones  as  brass ;  if  thy  foundation  were  as  the  earth, 
and  thy  power  as  the  heavens,  yet  shouldst  thou  perish  at  the 
breath  of  his  indignation.  How  much  more,  when  thou  art  but 
a  piece  of  breathing  clay,  kept  a  few  days  from  #being  eaten 
with  worms,  by  the  mere  support  and  favour  of  him  whom  thou 
art  thus  resisting! — Why  dost  thou  tremble  at  the  signs  of 
almighty  power  and  wrath?  at  claps  of  thunder  or  flashes  of 
lightning;  or  that  unseen  power  which  rends  in  pieces  the  mighty 
oaks,  and  tears  down  the  strongest  buildings;  or  at  the  plague, 
when  it  rageth  around  thee  ?  If  thou  hadst  seen  the  plagues  of 
Egypt,  or  the  earth  swallow  up  Dathan  and  Abiram,  or  Elijah 
bring  fire  from  heaven  to  destroy  the  captains  and  their  compa- 
8* 


QO  THE    MISERY    OF  LOSING 

nies,  would  not  any  of  these  sights  have  daunted  thy  spirit?  How 
then  canst  thou  bear  the  plagues  of  hell  ? — Why  art  thou  dismayed 
with  such  small  sufferings  as  befall  thee  here?  a  toothache,  a  fit 
of  the  gout,  or  stone,  the  loss  of  a  limb,  or  falling  into  beggary 
and  disgrace?     And  yet  all  these  laid  together  will  be  one  day 
accounted  a  happy  state,  in  comparison  of  that  which  is  suffered 
in  hell. — Why  does  the  approach  of  death  so  much  affright  thee? 
O  how  cold  it  strikes  to  thy  heart!     And  would  not  the  grave 
be  accounted  a  paradise,  compared  with  that  place  of  torment 
which  thou  slightest? — Is  it  an  intolerable  thing  to  burn  part  of 
thy  body,  by  holding  it  in  the  fire?     What,  then,  will  it  be  to 
suffer  ten  thousand  times  more  for  ever  in  hell  ? — The  thought  or 
mention  of  hell  occasions  disquiet  in  thy  spirit;    and  canst  thou 
endure  the  torments  themselves? — Why  doth  the  rich  man  com- 
plain to  Abraham  of  his  torments  in  hell  ?  or  thy  dying  compan- 
ions lose  their  courage,  and  change  their  haughty  language  ? — 
Why  cannot  these  make  as  light  of  hell  as  thyself? — Didst  thou 
never  see  or  speak  with  a  man  under  despair?     How  uncomfort- 
able was  his  talk!  how  burdensome  his  life!     Nothing  he  pos- 
sessed did  him  good  ;  he  had  no  sweetness  in  meat  or  drink  ;  the 
sight  of  friends  troubled  him ;  he  was  weary  of  life,  and  fearful 
of  death.     If  the  misery  of  the  damned  can  be  endured,  why 
cannot  a  man  more  easily  endure  these  foretastes  of  hell  ?     What 
if  thou  shouldst  see  the  devil  appear  to  thee  in  some  terrible 
shape?     Would  not  thy  heart  fail  thee,  and  thy  hair  stand  on  an 
end?     And  how  wilt  thou  endure  to  live  for  ever,  where  thou 
shalt  have  no  other  company  but  devils  and  the  damned,  and 
shalt  not  only  see  them,  but  be  tormented  with  them  and  by  them  ? 
Let  me  once  more  ask,  if  the  wrath  of  God  be  so  light,  why  did 
the  Son  of  God  himself  make  so  great  a  matter  of  it?     It  made 
him  "sweat,  as  it  were,  great  drops  of  blood  falling  down  to  the 
ground."     The  Lord  of  life  cried,  "My  soul  is  exceeding  sor- 
rowful, even  unto  death."  And  on  the  cross,  "My  God,  my  God, 
why  hast  thou  forsaken  me?"     Surely,  if  any  one  could  have 
borne  these  sufferings  easily,  it  would  have  been  Jesus  Christ. 
He  had  another  measure  of  strength  to  bear  it  than  thou  hast. 
Woe  to  thee,  sinner,  for  thy  mad  security !     Dost  thou  think  to 
find  that  tolerable  to  thee,  which  was  so  heavy  to  Christ?     Nay, 
--he  Son  of  God  is  cast  into  a  bitter  agony,  and  bloody  sweat,  only 
mder  the  curse  of  the  law  ;  and  yet  thou,  feeble,  foolish  creature. 


THE    SAINTS'     REST.  Ql 

makest  nothing  to  bear  also  the  curse  of  the  Gospel,  which 
requires  a  much  sorer  punishment.  The  good  Lord  bring  thee 
to  thy  right  mind  by  repentance,  lest  thou  buy  thy  wit  at  too 
dear  a  rate! 

And  now,  reader,  I  demand  thy  resolution — What  use  wilt 
thou  make  of  all  this  ?  Shall  it  be  lost  to  thee  ?  or  wilt  thou  con- 
sider it  in  good  earnest?  Thou  hast  cast  away  many  a  warning 
of  God ;  wilt  thou  do  so  by  this  also?  Take  heed :  God  will  not 
always  stand  warning  and  threatening.  The  hand  of  revenge 
is  lifted  up,  the  blow  is  coming,  and  woe  to  him  on  whom  it 
lighteth !  Dost  thou  throw  away  the  book,  and  say,  it  speaks  of 
nothing  but  hell  and  damnation  ?  Thus  thou  usest  also  to  com- 
plain of  the  preacher.  But  wouldst  thou  not  have  us  tell  thee 
of  these  things  ?  Should  we  be  guilty  of  the  blood  of  thy  soul, 
by  keeping  silent  that  which  God  hath  charged  us  to  make 
known  ?  Wouldst  thou  perish  in  ease  and  silence,  and  have  us 
to  perish  with  thee,  rather  than  displease  thee,  by  speaking  the 
truth?  If  thou  wilt  be  guilty  of  such  inhuman  cruelty,  God  for- 
bid we  should  be  guilty  of  such  sottish  folly !  This  kind  of 
preaching  or  writing  is  the  ready  way  to  be  hated;  and  the 
desire  of  applause  is  so  natural,  that  few  delight  in  such  a  dis- 
pleasing way.  But  consider,  are  these  things  true,  or  are  they 
not?  If  they  were  not  true,  I  would  heartily  join  with  thee 
against  any  that  fright  people  without  a  cause.  But  if  these 
threatenings  be  the  word  of  God,  what  a  wretch  art  thou,  that 
wilt  not  hear  it  and  consider  it!  If  thou  art  one  of  the  people 
of  God,  this  doctrine  will  be  a  comfort  to  thee,  and  not  a  terror. 
If  thou  art. yet  unregenerate,  methinks  thou  shouldst  be  as  fear- 
ful to  hear  of  heaven  as  of  hell,  except  the  bare  name  of  heaven 
or  salvation  be  sufficient.  Preaching  heaven  and  mercy  to  thee 
is  entreating  thee  to  seek  them,  and  not  reject  them  ;  and  preach- 
ing hell  is  but  to  persuade  thee  to  avoid  it.  If  thou  weit  quite 
past  hope  of  escaping  it,  then  it  were  in  vain  to  tell  thee  of  hell ; 
but  as  long  as  thou  art  alive,  there  is  hope  of  thy  recovery,  and 
therefore  all  means  must  be  used  to  awake  thee  from  thy  leth- 
argy. Alas!  what  heart  can  now  possibly  conceive,  or  what 
tongue  express,  the  pains  of  those  souls,  that  are  under  the 
wrath  of  God !  Then,  sinners,  you  will  be  crying  to  Jesus 
Christ,  "  O  mercy !  O  pity,  pity  on  a  poor  soul !"  Why,  I  do 
uow,  in  the  name  of  the  Lord  Jesus,  cry  to  thee,  "O  have  mercy. 


92  THE  NECESSITY   OF   SEEKING 

have  pity,  man,  upon  thy  own  sdul!"  Shall  God  pity  ther,,  tVho 
will  not  be  entreated  to  pity  thyself?  If  thy  horse  see  but  a  pit 
before  him,  thou  canst  scarcely  force  him  in  ;  and  wilt  thou  so 
obstinately  cast  thyself  into  hell,  when  the  danger  is  foretold 
thee?  "Who  can  stand  before  the  indignation  of  the  Lord?  and 
who  can  abide  the  fierceness  of  his  anger?"  Methinks  thou 
shouldst  need  no  more  words,  but  presently  cast  away  thy  soul- 
damning  sins,  and  wholly  deliver  up  thyself  to  Christ.  Resolve 
on  it  immediately,  and  let  it  be  done,  that  I  may  see  thy  face  in 
the  rest  among  the  saints.  May  the  Lord  persuade  thy  heart  to 
strike  this  covenant  without  any  longer  delay  !  But  if  thou  be 
hardened  unto  death,  and  there  be  no  remeby,  yet  say  not  another 
day  but  that  thou  wast  faithfully  warned,  and  hadst  a  friend, 
that  would  fain  have  prevented  thy  damnation. 


CHAPTER    VII. 

THE    NECESSITY    OF    DILIGENTLY    SEEKING    THE    SAINTS'   REST. 

1.  The  saints'  rest  surprisingly  neglected.  The  author  mourns  the  neglect,  and  excites  the 
reader  to  diligence,  by  considering— 1.  The  ends  we  aim  at,  the  work  we  have  to  do, 
the  shortness  and  uncertainty  of  our  time,  and  the  diligence  of  our  enemies ;  2.  Our 
talents,  mercies,  relations  to  God,  and  our  afflictions ;  3.  What  assistances  we  have,  what 
principles  we  profess,  and  our  certainty  never  to  do  enough;  4.  That  every  grace  tends 
to  diligence,  and  to  trifle  is  lost  labour ;  that  much  time  is  misspent,  and  that  our  recom- 
pense and  labour  will  be  proportionable ;  5.  That  striving  is  the  divine  appointment,  all 
men  do  or  will  approve  it,  the  best  Christians  at  death  lament  their  want  of  it,  heaven  is 
often  lost  for  want  of  it,  but  never  obtained  without  it ;  6.  God,  Christ,  and  the  Holy  Spirit, 
are  in  earnest ;  God  is  so  in  hearing  and  answering  prayer ;  ministers  in  their  instructions 
and  exhortations ;  all  the  creatures  in  serving  us ;  sinners  in  serving  the  devil,  as  we 
wore  once,  and  now  are,  in  worldly  things,  and  in  heaven  and  hell  all  are  in  earnest. 

1.  If  there  be  so  certain  and  glorious  a  rest  for  the  saints, 
why  is  there  no  more  industrious  seeking  after  it?  One  would 
think,  if  a  man  did  but  once  hear  of  such  unspeakable  glory  to 
be  obtained,  and  believed  what  he  heard  to  be  true,  he  should  be 
transported  with  the  vehemency  of  his  desire  after  it,  and  should 
almost  forget  to  eat  and  drink,  and  should  care  for  nothing  else, 
and  speak  of  and  inquire  after  nothing  else,  but  how  to  get  this 
treasure.  And  yet  people  who  hear  of  it  daily,  and  profess  to 
believe  it  as  a  fundamental  article  of  their  faith,  do  as  little  mind 
it,  or  labour  for  it,  as  if  they  had  never  heard  of  any  such  thing, 
or  did  not  believe  one  word  they  hear.     This  reproof  is  more 


THE    SAINTS'    REST  93 

particularly  applicable  to  the  worldly-minded;  the  profane  mul- 
titude ;  the  formal  professors  ;  and  even  to  the  godly  themselves. 
The  worldly -minded  are  so  taken  up  in  seeking  the  things 
below,  that  they  have  neither  heart  nor  time  to  seek  this  rest.  O 
foolish  sinners,  who  hath  bewitched  you?  The  world  bewitches 
men  into  brute  beasts,  and  draws  them  some  degrees  beyond 
madness.  See  what  riding  and  running,  what  scrambling  and 
catching  for  a  thing  of  nought,  while  eternal  rest  lies  neglected. 
What  contriving  and  caring  to  get  a  step  higher  in  the  world 
than  their  brethren,  while  they  neglect  the  kingly  dignity  of 
the  saints!  What  insatiable  pursuit  of  fleshly  pleasures,  while 
they  look  on  the  praises  of  God,  the  joy  of  angels,  as  a  tire- 
some burden!  What  unwearied  diligence  in  raising  their  pos- 
terity, enlarging  their  possessions,  (perhaps  for  a  poor  living 
"rom  hand  to  mouth,)  while  judgment  is  drawing  near!  but  how 
t  shall  go  with  them  then,  never  puts  them  to  one  hour's  consid- 
eration !  What  rising  early,  and  sitting  up  late,  and  labouring 
from  year  to  year,  to  maintain  themselves  and  children  in  credit 
till  they  die !  but  what  shall  follow  after,  they  never  think  on ! 
Yet  these  men  cry,  "  May  we  not  be  saved  without  so  much  ado  ?" 
How  early  do  they  rouse  up  their  servants  to  their  labour !  but  how 
seldom  do  they  call  them  to  prayer,  or  reading  the  Scriptures! 
What  hath  this  world  done  for  its  lovers  and  friends,  that  it  is  so 
eagerly  followed,  and  painfully  sought  after,  while  Christ  and 
heaven  stand  by,  and  few  regard  them  ?  or  what  will  the  world 
do  for  them  for  the  time  to  come  ?  The  common  entrance  into 
it  is  through  anguish  and  sorrow.  The  passage  through  it  is 
with  continual  care  and  labour.  The  passage  out  of  it  is  the 
sharpest  of  all.  O  unreasonable,  bewitched  men!  Will  mirth 
and  pleasure  stick  close  to  you !  Will  gold  and  worldly  glory 
prove  fast  friends  to  you  in  the  time  of  your  greatest  need ! 
Will  they  hear  your  cries  in  the  day  of  your  calamity !  At 
the  hour  of  your  death,  will  they  either  answer  or  relieve  you? 
Will  they  go  along  with  you  to  the  other  world,  and  bribe  the 
Judge,  and  bring  you  off  clear,  or  purchase  you  a  place  among 
the  blessed  ?  Why  then  did  the  rich  man  want  "  a  drop  of  water 
to  cool  his  tongue  ?"  Or  are  the  sweet  morsels  of  present  delight 
and  honour  of  more  worth  than  eternal  rest?  And  will  they 
recompense  the  loss  of  that  enduring  treasure?  Can  there  be 
the  least  hope  of  any  of  these?     Ah,  vile,  deceitful  world!  how 


94  THE    NECESSITY    OF    SEEKING 

oft  have  we  heard  thy  most  faithful  servants  at  last  complaining, 
"  O  the  world  hath  deceived  me,  and  undone  me !  It  flattered 
me  in  my  prosperity,  but  now  it  turns  me  off  in  my  necessity. 
If  I  had  as  faithfully  served  Christ,  as  I  have  served  it,  he  would 
not  have  left  me  thus  comfortless  and  hopeless."  Thus  they 
complain ;  and  yet  succeeding  sinners  will  take  no  warning. 

As  for  the  profa?ie  multitude,  they  will  not  be  persuaded  to  be 
at  so  much  pains  for  salvation,  as  to  perform  the  common  out- 
ward duties  of  religion.  If  they  have  the  gospel  preached  in 
the  town  where  they  dwell,  it  may  be  they  will  give  the  hearing 
to  it  one  part  of  the  day,  and  stay  at  home  the  other ;  or  if  the 
master  come  to  the  congregation,  yet  part  of  his  family  must 
stay  at  home.  If  they  want  the  plain  and  powerful  preaching 
of  the  gospel,  how  few  are  there  in  a  whole  town,  who  will  travel 
a  mile  or  two  to  hear  abroad ;  though  they  will  go  many  miles 
to  the  market  for  provisions  for  their  bodies !  They  know  the 
Scripture  is  the  law  of  God,  by  which  they  must  be  acquitted 
or  condemned  in  judgment;  and  that  "the  man  is  blessed  who 
delights  in  the  law  of  the  Lord,  and  in  his  law  doth  meditate 
day  and  night;"  yet  will  they  not  be  at  pains  to  read  a  chapter 
once  a  day.  If  they  carry  a  Bible  to  church,  and  neglect  it  all 
the  week,  this  is  the  most  use  they  make  of  it.  Though  they 
are  commanded  to  pray  without  ceasing,  and  to  pray  always, 
yet  they  will  neither  pray  constantly  in  their  families  or  in  secret. 
Though  Daniel  would  rather  be  cast  to  the  lions,  than  forbear 
praying  three  times  a  day  in  his  house,  where  his  enemies  might 
hear  him,  yet  these  men  will  rather  venture  to  be  an  eternal 
prey  to  Satan,  the  roaring  lion,  than  thus  seek  their  own  safety. 
Or  their  cold  and  heartless  prayers  invite  God  to  a  denial ;  for 
among  men  it  is  taken  for  granted,  that  he  who  asks  but  slightly 
and  seldom,  cares  not  much  for  what  he  asks.  They  judge 
themselves  unworthy  of  heaven,  who  think  it  is  not  worth  their 
more  constant  and  earnest  requests.  If  every  door  was  marked, 
where  families  do  not,  morning  and  evening,  earnestly  seek  the 
Lord  in  prayer,  that  his  wrath  might  be  poured  out  upon  such 
prayerless  families,  our  towns  would  be  as  places  overthrown 
by  the  plague,  the  people  being  dead  within,  and  the  mark  of 
judgment  without.  I  fear  where  one  house  would  escape,  ten 
would  be  marked  out  for  death ;  and  then  they  might  teach  their 
doors  to  pray,  "Lord,  have  mercy  upon  us  "  because  the  people 


THE   SAINTS'    REST.  J)5 

would  not  pray  themselves.  But  especially  if  we  could  see  what 
men  do  in  their  secret  chambers,  how  few  would  you  find  in  a 
whole  town  that  spend  one  quarter  of  an  hour,  morning  and 
night,  in  earnest  supplication  to  God  for  their  souls!  O  how 
little  do  these  men  set  by  eternal  rest!  Thus  do  they  slothfully 
neglect  all  endeavours  for  their  own  welfare,  except  some  public 
duty  in  the  congregation,  which  custom  or  credit  engages  them 
to.  Persuade  them  to  read  good  books,  learn  the  grounds  of 
religion  in  their  catechism,  and  sanctify  the  Lord's  day  in  prayer, 
and  meditation,  and  hearing  the  word,  and  forbearing  all  worldly 
thoughts  and  speeches ;  and  what  a  tedious  life  do  they  take  this 
to  be?  As  if  they  thought  heaven  were  not  worth  doing  so 
much  for. 

Another  sort  are  formal  prof essors,  who  will  be  brought  to  an 
outward  duty,  but  to  the  inward  work  of  religion  they  will  never 
be  persuaded.  They  will  preach,  or  hear,  or  read,  or  talk  of 
heaven,  or  pray  in  their  families,  and  take  part  with  the  persona 
or  causes  that  are  good,  and  desire  to  be  esteemed  among  the 
godly;  but  you  can  never  bring  them  to  the  moje  spiritual 
duties;  as,  to  be  constant  and  fervent  in  secret  prayer  and  med- 
itation; conscientious  in  self-examination;  heavenly-minded;  to 
watch  over  their  hearts,  words,  and  ways ;  to  mortify  the  fles^, 
and  not  make  provision  to  fulfil  its  lusts;  to  love  and  hearti1./ 
forgive  an  enemy,  and  prefer  their  brethren  before  themselves, 
to  lay  all  they  have,  or  do,  at  the  foot  of  Christ,  and  pri;  3  his 
service  and  favour  before  all ;  to  prepare  to  die,  and  willingly 
leave  all  to  go  to  Christ.  Hypocrites  will  never  be  persuaded 
to  any  of  these. — If  any  hypocrite  entertains  the  gospel  with 
joy,  it  is  only  in  the  surface  of  his  soul ;  he  never  gives  the  seed 
any  depth  of  earth  :  it  changes  his  opinion,  but  never  melts  ana 
new-moulds  his  heart,  nor  sets  up  Christ  there  in  full  power  and 
authority.  As  his  religion  lies  most  in  opinion,  so  does  h:.r 
cl.ief  business  and  conversation.  He  is  usually  an  ignorant, 
bold,  conceited  dealer  in  controversies,  rather  than  an  humble 
embracer  of  known  truth,  with  love  and  obedience.  By  hw 
slighting  the  judgments  and  persons  of  others,  and  seldom  talking 
with  seriousness  and  humility  of  the  great  things  of  Christ,  he 
shows  his  religion  dwells  in  the  brain,  and  not  in  his  heart. 
The  wind  of  temptation  carries  him  away  as  a  feather,  because 
his  heart  is  not  established  with  Christ  and  grace.     He  never  in 


QQ  THE  NECESSITY   OF  SEEKING 

private  conversation  humbly  bewails  his  soul's  imperfections,  or 
tenderly  acknowledges  his  unkindness  to  Christ ;  but  gathers  his 
greatest  comforts  from  his  being  of  such  a  judgment  or  party. 
The  like  may  be  said  of  the  worldly  hypocrite,  who  chokes  the 
gospel  with  the  thorns  of  worldly  cares  and  desires.  He  is  con- 
vinced, that  he  must  be  religious,  or  he  cannot  be  saved ;  and 
therefore  he  reads,  and  hears,  and  prays,  and  forsakes  his  former 
company  and  courses ;  but  he  resolves  to  keep  his  hold  of  present 
things.  His  judgment  may  say,  God  is  the  chief  good  ;  but  his 
heart  and  affections  never  said  so.  The  world  hath  more  of  his 
afFections  than  God,  and  therefore  it  is  his  god.  Though  he 
does  not  run  after  opinions  and  novelties,  like  the  former,  yet  he 
will  be  of  that  opinion  which  will  best  serve  his  worldly  advan- 
tage. And  as  one  whose  spirits  are  enfeebled  by  some  pestilen- 
tial disease,  so  this  man's  spirits  being  possessed  by  the  plague 
of  a  worldly  disposition,  how  feeble  is  he  in  secret  prayer !  how 
superficial  in  examination  and  meditation !  how  poor  in  heart- 
watchings!  how  nothing  at  all  in  loving  and  walking  with  God, 
rejoicing  in  him,  or  desiring  him !  So  that  both  these  and  many 
other  sorts  of  hypocrites,  though  they  will  go  with  you  in  the 
easy  outside  if  religion,  yet  will  never  be  at  the  pains  of  inward 
and  sointual  duties. 

And  even  the  godly  themselves  are  too  lazy  seekers  of  their 
everlasting  rest.  Alas!  what  a  disproportion  is  there  between 
our  light  and  heat !  our  profession  and  prosecution !  Who  makes 
that  haste  as  if  it  were  for  heaven  1  How  still  we  stand !  how 
idly  we  work !  how  we  talk  and  jest,  and  trifle  away  our  time  ! 
how  deceitfully  we  perform  the  work  of  God !  how  we  hear,  as 
if  we  heard  not!  and  pray,  as  if  we  prayed  not!  and  examine, 
and  meditate,  and  reprove  sin,  as  if  we  did  not!  and  enjoy  Christ, 
as  if  we  enjoyed  him  not !  as  if  we  had  learned  to  use  the  things 
of  heaven,  as  the  apostle  teacheth  us  to  "  use  the  things  of  the 
world!"  What  a  frozen  stupidity  has  benumbed  us!  We  are 
dying,  and  we  know  it,  and  yet  we  stir  not;  we  are  at  the  door 
of  eternal  happiness,  or  misery,  and  yet  we  perceive  it  not  j 
death  knocks,  and  we  hear  it  not ;  God  and  Christ  call  and  cry 
to  us,  "To-day,  if  ye  will  hear  my  voice,  harden  not  your  hearts  , 
work  while  it  is  day,  for  the  night  cometh  when  none  can  work." 
Now  ply  your  business,  labour  for  your  lives,  lay  out  all  your 
strength  and  time;  now  or  never!  and  yet  we  stir  no  more  than 


THE    SAINTS'    REST.  97 

if  we  were  half-asleep.  What  haste  do  death  and  judgment 
make !  how  fast  do  they  come  on !  they  are  almost  at  us,  and 
yet  what  little  haste  we  make !  Lord,  what  a  senseless,  earthly, 
hellish  thing  is  a  hard  heart!  Where  is  the  man  that  is  in  earn- 
est a  Christian  ?  Methinks  men  every  where  make  but  a  trifle 
of  their  eternal  state.  They  look  after  it  but  a  little  by  the  by; 
they  do  not  make  it  the  business  of  their  lives.  If  I  were  not 
sick  myself  of  the  same  disease,  with  what  tears  should  I  mix 
this  ink !  with  what  groans  should  I  express  these  complaints ! 
and  with  what  heart-grief  should  I  mourn  over  this  universal 
deadness! 

Do  magistrates  among  us  seriously  perform  their  work?  Are 
they  zealous  for  God  ?  Do  they  build  up  his  house  ?  Are  they 
tender  of  his  honour?  Do  they  second  the  word?  and  fly  in 
the  face  of  sin  and  sinners,  as  the  disturbers  of  our  peace,  and 
the  only  cause  of  all  our  miseries  ?  Do  they  improve  all  their 
power,  wealth,  and  honour,  and  all  their  influence,  for  the  great- 
est advantage  to  the  kingdom  of  Christ,  as  men  that  must  shortly 
give  an  account  of  their  stewardship? 

How  few  are  those  ministers  that  are  serious  in  their  work! 
Nay,  how  mightily  do  the  very  best  fail  in  this !  Do  we  cry 
out  of  men's  disobedience  to  the  gospel  "in  the  demonstration  of 
the  Spirit,"  and  deal  with  sin  as  the  destroying  fire  in  our  towns, 
and  by  force  pull  men  out  of  it?  Do  we  persuade  people,  as 
those  should,  that  "  know  the  terrors  of  the  Lord  ?"  Do  we  press 
Christ,  and  regeneration,  and  faith,  and  holiness,  believing  that, 
without  these,  men  can  never  have  life  ?  Do  our  bowels  yearn 
over  the  ignorant,  careless,  and  obstinate  multitude  ?  When  we 
look  them  in  the  face,  do  our  hearts  melt  over  them,  lest  we 
should  never  see  their  faces  in  rest.  Do  we,  as  Paul,  "tell  them, 
weeping,"  of  their  fleshly  and  earthly  disposition?  "and  teach 
them  publicly,  and  from  house  to  house,  at  all  seasons,  and  with 
many  tears  ?"  And  do  we  entreat  them,  as  for  their  soul's  sal- 
vation? Or,  rather,  do  we  not  study  to  gain  the  approbation  of 
critical  hearers ;  as  if  a  minister's  business  were  of  no  more 
weight  but  to  tell  a  smooth  tale  for  an  hour,  and  look  no  more 
after  the  people  till  the  next  sermon  ?  Does  not  carnal  prudence 
control  our  fervour,  and  make  our  discourses  lifeless,  on  subjects 
the  most  piercing?  How  gently  do  we  handle  those  sins,  which 
will  so  cruelly  handle  our  people's  souls!  In  a  word,  our  want 
9 


y$ 


THE   NECESSITY  C  F  SEEKING 


of  seriousness  about  the  things  of  heaven,  charms  the  souls  of 
men  into  formality,  and  brings  them  to  this  customary  careless 
hearing,  which  undoes  them !  May  the  Lord  pardon  the  great 
sin  of  the  ministry  in  this  thing ;  and,  in  particular,  my  own! 

And  are  the  people  more  serious  than  magistrates  or  ministers? 
How  can  it  be  expected?  Reader,  look  but  to  thyself,  and 
resolve  the  question.  Ask  conscience,  and  suffer  it  to  tell  thee 
truly.  Hast  thou  set  thy  eternal  rest  before  thine  eyes,,  as  the 
great  business  thou  hast  to  do  in  this  world  ?  pIrt«t  thou  watched 
and  laboured,  with  all  thy  might,  "that  no  man  take  thy  crown?" 
Hast  thou  made  haste,  lest  thou  shouldst  come  too  late,  and  die 
before  thy  work  be  done  ?  Hast  thou  pressed  on,  through  crowds 
of  opposition,  "towards  the  mark,  for  the  prize  of  the  high  calling 
of  God  in  Christ  Jesus,"  still  "reaching  forth  unto  those  things 
which  are  before  ?"  Can  conscience  witness  your  secret  cries, 
and  groans,  and  tears?  Can  your  family  witness,  that  you  taught 
them  the  fear  of  the  Lord,  and  warned  them  not  to  "go  to  that 
place  of  torment?"  Can  your  minister  witness,  that  he  has 
heard  you  cry  out,  "  What  shall  I  do  to  be  saved?"  and  that  you 
have  followed  him  with  complaints  against  your  corruptions,  and 
with  earnest  inquiries  after  the  Lord?  Can  your  neighbours 
about  you  witness,  that  you  reprove  the  ungodly,  and  take  pains 
to  save  the  souls  of  your  brethren?  Let  all  these  witnesses 
judge  this  day  between  God  and  you,  whether  you  are  in  earnest 
about  eternal  rest.  You  can  tell,  by  his  work,  whether  your 
servant  has  loitered,  though  you  did  not  see  him ;  so  you  may 
by  looking  at  your  own  work.  Is  your  love  to  Christ,  your  faith, 
your  zeal,  and  other  graces,  strong  or  weak?  What  are  your 
joys?  What  is  your  assurance?  Is  all  in  order  with  you  ?  Are 
you  ready  to  die,  if  this  should  be  the  day  ?  Do  the  souls,  among 
whom  you  have  conversed,  bless  you  ?  Judge  by  this,  and  it  will 
quickly  appear  whether  you  have  been  labourers  or  loiterers. 

O  blessed  rest,  how  unworthily  art  thou  neglected !  O  glori- 
ous kingdom,  how  art  thou  undervalued !  Little  know  the 
careless  sons  of  men  what  a  state  they  set  so  light  by.  If  they 
once  knew  it,  they  would  surely  be  of  another  mind.  I  hope  thou, 
reader,  art  sensible,  what  a  desperate  thing  it  is  to  trifle  about 
eternal  rest,  and  how  deeply  thou  hast  been  guilty  of  this  thyself. 
And  I  hope,  also,  thou  wilt  not  now  suffer  this  conviction  to  die. 
Should  the  physician  tell  thee,  "If  you  will  observe  but  one 


THE   SAINTS'   REST. 


99 


thing,  I  doubt  not  to  cure  your  disease,"  wouldst  thou  not  observe 
it?  So  I  tell  thee,  if  thou  wilt  observe  but  this  one  thing  for  thy 
soul,  I  make  no  doubt  of  thy  salvation :  shake  off  thy  sloth,  and 
put  to  all  thy  strength,  and  be  a  Christian  indeed  ;  I  know  not, 
then,  what  can  hinder  thy  happiness.  As  far  as  thou  art  gone 
from  God,  seek  him  with  all  thy  heart,  and  no  doubt  thou  shalt 
find  him.  As  unkind  as  thou  hast  been  to  Jesus  Christ,  seek  him 
heartily,  obey  him  unreservedly,  and  thy  salvation  is  as  sure  as 
if  thou  hadst  it  already.  But,  full  as  Christ's  satisfaction  is,  free 
as  the  promise  is,  large  as  the  mercy  of  God  is,  if  thou  only  talk 
of  these,  when  thou  shouldst  eargerly  entertain  them,  thou  wilt 
be  never  the  better  for  them  ;  and  if  thou  loiter,  when  thou  shouldst 
labour,  thou  wilt  lose  the  crown.  Fall  to  work,  then,  speedily 
and  seriously,  and  bless  God  that  thou  hast  yet  time  to  do  it. 

To  show  that  I  urge  thee  not  without  cause,  I  will  here  add  a 
variety  of  animating  considerations.  Rouse  up  thy  spirit,  and, 
as  Moses  said  to  Israel,  "  set  thy  heart  unto  all  the  words  which 
I  testify  unto  thee  this  day ;  for  it  is  not  a  vain  thing,  because 
it  is  your  life."  May  the  Lord  open  thy  heart,  and  fasten  his 
counsel  effectually  upon  thee  ! 

1.  Consider  how  reasonable  it  is,  that  our  diligence  should  be 
answerable  to  the  ends  we  aim  at,  to  the  work  we  have  to  do,  U 
the  shortness  and  uncertainty  of  our  time,  and  to  the  contrary 
diligence  of  our  enemies. 

The  ends  of  a  Christian's  desires  and  endeavours  are  so  great, 
that  no  human  understanding  on  earth  can  comprehend  them. 
What  is  so  excellent,  so  important,  or  so  necessary,  as  the  glori- 
fying of  God,  the  salvation  of  our  own  and  other  men's  souls, 
by  escaping  the  torments  of  hell,  and  possessing  the  glory  of 
heaven?  And  can  a  man  be  too  much  affected  with  things  of 
such  moment?  Can  he  desire  them  too  earnestly,  or  love  them 
too  strongly,  or  labour  for  them  too  diligently  ?  Do  not  we  know, 
that  if  our  prayers  prevail  not,  and  our  labour  succeeds  not,  we 
are  undone  for  ever? — The  work  of  a  Christian  here  is  very 
great  and  various.  The  soul  must  be  renewed ;  corruptions 
must  be  mortified ;  custom,  temptations,  and  worldly  interests, 
must  be  conquered;  flesh  must  be  subdued;  life,  friends,  and 
credit,  must  be  slighted  ;  conscience  on  good  grounds  be  quieted , 
and  assurance  of  pardon  and  salvation  attained.  Though  God 
must  give  us  these  without  cur  merit,  yet  he  will  not  give  them 


100  THE  NECESSITY   OF   SEEKING 

without  ou:  earnest  seeking  and  labour.  Besides,  there  is  mucn 
knowledge  to  be  got,  many  ordinances  to  be  used,  and  duties  to 
be  performed :  every  age,  year,  and  Jay ;  every  place  we  come 
to;  every  person  we  deal  with;  every  change  of  our  condition; 
still  require  the  renewing  of  our  labour :  wives,  children,  ser- 
vants, neighbours,  friends,  enemies,  all  of  them  call  for  duty  from 
us.  Judge,  then,  whether  men  that  have  so  much  business  lying 
upon  their  hands  should  not  exert  themselves  ;  and  whether  it  be 
their  wisdom  either  to  delay  or  loiter. — Time  passeth  on.  Yet 
a  few  days,  and  we  shall  be  here  no  more.  Many  diseases  are 
ready  to  assault  us.  We,  that  are  now  preaching,  and  hearing, 
and  talking,  and  walking,  must  very  shortly  be  carried,  and  laid 
in  the  dust,  and  there  left  to  the  worms  in  darkness  and  corrup- 
tion :  we  are  almost  there  already  ;  we  know  not  whether  we  shall 
have  another  sermon,  or  Sabbath,  or  hour.  How  active  should 
they  be  who  know  they  have  so  short  a  space  for  so  great  a 
work!  And  we  have  enemies  that  are  always  plotting  and 
labouring  for  our  destruction.  How  diligent  is  Satan  in  all  kinds 
of  temptations  !  Therefore  "be  sober,  be  vigilant;  because  your 
adversary,  the  devil,  as  a  roaring  lion,  walketh  about,  seeking 
whom  he  may  devour — whom  resist,  steadfast  in  the  faith."  How 
diligent  are  all  the  "ministers  of  Satan  !  False  teachers,  scoffers, 
persecutors,"  and  our  inbred  corruptions,  the  most  busy  and 
diligent  of  all !  Will  a  feeble  resistance  serve  our  turn?  Should 
not  we  be  more  active  for  our  own  preservation,  than  our  enemies 
are  for  our  ruin  ? 

2.  It  should  excite  us  to  diligence,  when  we  consider  our  tal- 
ents, and  our  mercies,  our  relation  to  God,  and  the  afflictions  he 
lays  upim  us. 

The  talents  which  we  have  received  are  many  and  great. 
What  people  breathing  on  earth  have  had  plainer  instructions, 
or  more  forcible  persuasions,  or  more  constant  admonitions, 
in  season  and  out  of  season  ?  sermons,  till  we  have  been  weary 
of  them;  and -Sabbaths,  till  we  profaned  them;  excellent  books 
in  such  plenty  that  we  knew  not  which  to  read.  What  people 
have  had  God  so  near  them  ?  or  have  seen  so  much  of  Christ 
crucified  before  their  eyes?  or  have  had  heaven  and  hell  so  open 
unto  them  ?  What  speed  should  such  a  people  make  for  heaven  ! 
now  should  they  fly  that  are  thus  winged !  and  how  swiftlj 
should  they  sail  that  have  wind  and  tide  to  help  them!     A  small 


THE    SAiNTS'    REST.  10 

measure  of  grace  becomes  not  such  a  people,  nor  will  an  ordinary 
diligence  in  the  work  of  God  excuse  them. — All  our  lives  have 
been  filled  with  mercies.  God  hath  mercifully  poured  out  upon 
us  the  riches  of  sea  and  land,  of  heaven  and  earth.  We  are  fed 
and  clothed  with  mercy.  We  have  mercies  within  and  without. 
To  number  them  is  to  count  the  stars  or  the  sands  of  the  sea- 
shore. If  there  be  any  difference  betwixt  hell  and  earth,  yea,  or 
heaven  and  earth,  then  certainly  we  have  received  mercy.  If 
the  blood  of  the  Son  of  God  be  mercy,  then  we  are  engaged  to 
God  by  mercy.  Shall  God  think  nothing  too  much,  nor  too  good 
for  us ;  and  shall  we  think  all  too  much  that  we  do  for  him  ? 
When  I  compare  my  slow  and  unprofitable  life  with  the  frequent 
and  wonderful  mercies  received,  it  shames  me,  it  silences  me, 
and  leaves  me  inexcusable.  Besides  our  talents  and  mercies, 
our  relations  to  God  are  most  endearing.  Are  we  his  children, 
and  do  we  not  owe  him  our  most  tender  affections  and  dutiful 
obedience?  Are  we  "the  spouse  of  Christ,"  and  should  we  not 
obey  and  love  him?  "If  he  be  a  Father,  where  is  his  honour? 
and  if  he  be  a  Master,  where  is  fear  ?  We  call  him  Master,  and 
Lord,  and  we  say  well."  But  if  our  industry  be  not  answerable 
to  our  relations,  we  condemn  ourselves  in  saying  we  are  his 
children  or  his  servants.  How  will  the  hard  labour,  and  daily 
toil,  which  servants  undergo  to  please  their  masters,  judge  and 
condemn  those  who  will  not  labour  so  hard  for  their  great  Mas- 
ter? Surely  there  is  no  master  like  hirn ;  nor  can  any  servants 
expect  such  fruit  of  their  labours  as  his  servants. — And  if  we 
wander  out  of  God's  way,  or  loiter  in  it,  how  is  every  creature 
ready  to  be  his  rod,  to  reduce  us,  or  put  us  on!  Our  sweetest 
mercies  will  become  our  sorrows.  Rather  than  want  a  rod,  the 
Lord  will  make  us  a  scourge  to  ourselves;  our  diseased  bodies 
shall  make  us  groan ;  our  perplexed  minds  shall  make  us  rest- 
less ;  our  conscience  shall  be  as  a  scorpion  in  our  bosom.  And 
is  it  not  easier  to  endure  the  labour  than  the  spur?  Had  we 
rather  be  still  afflicted,  than  be  up  and  doing?  And  though  they 
that  do  most,  meet  also  with  afflictions,  yet,  surely,  according  to 
their  peace  of  conscience  and  faithfulness  to  Christy  the  bitter- 
ness of  their  cup  is  abated. 

3.   To  quicken  our  diligence  in  our  work,  we  should  also  con- 
sider,  what  assistances  we  have,  what  principles  we  profess,  and 
our  certainty  that  we  can  never  do  too  much. 
9* 


102  THE  NECESSITY   OF   SEEKING 

For  our  assistance  in  the  service  of  God,  all  the  world  arc 
our  servants.  The  sun,  moon,  and  stars,  attend  us  with  their 
light  and  influence.  The  earth,  with  all  its  furniture  of  plants 
and  flowers,  fruits,  birds  and  beasts  ;  the  sea,  with  its  inhabitants  ; 
the  air,  the  wind,  the  frost  and  snow,  the  heat  and  fire,  the  clouds 
and  rain,  all  wait  upon  us  while  we  do  our  work.  Yea,  "the 
angels  are  all  our  ministering  spirits."  Nay,  more,  the  patience 
of  God  doth  wait  upon  us ;  the  Lord  Jesus  Christ  waiteth,  in  the 
offers  of  his  blood;  the  Holy  Spirit  waiteth,  by  striving  with 
our  backward  hearts;  besides  the  ministers  of  the  gospel,  who 
study  and  wait,  preach  and  wait,  pray  and  wait,  upon  careless 
sinners.  And  is  it  not  an  intolerable  crime  for  us  to  trifle,  while 
angels  and  men,  yea,  the  Lord  himself,  stand  by  and  look  on, 
and,  as  it  were,  hold'  us  the  candle  while  we  do  nothing?  I 
beseech  you,  Christians,  whenever  you  are  praying,  or  reproving 
transgressors,  or  upon  any  duty,  remember  what  assistances  you 
have  for  your  work,  and  then  judge  how  you  ought  to  perform 
it. — The  principles  we  profess  are,  that  God  is  the  chief  good ; 
that  all  our  happiness  consists  in  his  love,  and  therefore  it  should 
be  valued  and  sought  above  all  things:  that  he  is  our  only  Lord 
and  therefore  chiefly  to  be  served ;  that  we  must  love  him  with 
all  our  heart,  and  soul,  and  strength ;  that  our  great  business  in 
the  world  is  to  glorify  God,  and  obtain  salvation.  Are  these 
doctrines  seen  in  our  practice?  or,  rather,  do  not  our  works  deny 
what  our  words  confess? — But,  however,  our  assistances  and 
principles  excite  us  to  our  work,  we  are  sure  we  can  never  do  too 
much.  Could  we  "do  all,  we  are  unprofitable  servants;"  much 
more  when  we  are  sure  to  fail  in  all.  No  man  can  obey  or 
serve  God  too  much.  Though  all  superstition,  or  service  of  our 
own  devising,  may  be  called  a  "being  righteous  over  much;" 
yet,  as  long  as  we  keep  to  the  rule  of  the  word,  we  can  never 
be  righteous  too  much.  The  world  is  mad  with  malice,  when 
they  think  that  faithful  diligence  in  the  service  of  Christ  is  fool- 
ish  singularity.  The  time  is  near  when  they  will  easily  confess 
that  God  could  not  be  loved  or  served  too  much,  and  that  no  man 
can  be  too  busy  to  save  his  soul.  We  may  easily  do  too  much 
for  the  world,  but  we  cannot  for  God. 

4.  Let  us  further  consider,  that  it  is  the  nature  of  every  grace 
U  promote  diligence,  that  trijling  in  the  way  to  heaven  is  lost 


THE    SAINTS'  REST. 


103 


ialour,  thai  much  precious  time  is  already  misspent,  and  that  in 
•proportion  to  our  labour  will  be  our  recompense. 

See  the  nature  and  tendency  of  every  grace.  If  you  loved 
God,  you  would  think  nothing  too  much  that  you  could  possibly 
do  to  serve  him,  and  please  him  still  more.  Love  is  quick  and 
impatient,  active  and  observant.  If  you  love  Christ,  you  would 
keep  his  commandments,  nor  accuse  them  of  too  much  strictnesf 
If  you  had  faith,  it  would  quicken  and  encourage  you.  If  you 
had  the  hope  of  glory,  it  would,  as  the  spring  in  the  watch,  set 
all  the  wheels  of  your  souls  a-going.  If  you  had  the  fear  of 
God,  it  would  rouse  you  out  of  your  sloth  fulness.  If  you  had 
zeal,  it  would  inflame,  and  eat  you  up.  In  what  degree  soever 
thou  art  sanctified,  in  the  same  degree  thou  wilt  be  serious  and 
laborious  in  the  work  of  God. — They  that  trifle,  lose  their  labour. 
Many,  who,  like  Agrippa,  are  but  almost  Christians,  will  find,  in 
the  end,  they  shall  be  but  almost  saved.  If  two  be  running  in  a 
race,  he  that  runs  slowest  loses  both  prize  and  labour.  A  man 
that  is  lifting  a  weight,  if  he  put  not  sufficient  strength  to  it,  had 
as  good  put  none  at  all.  How  many  duties  have  Christians  lost, 
for  want  of  doing  them  thoroughly  ?  "  Many  will  seek  to  enter 
in,  and  shall  not  be  able,"  who,  if  they  had  striven,  might  have 
been  able.  Therefore,  put  to  a  little  more  diligence  and  strength, 
that  all  you  have  done  already  be  not  in  vain. — Besides,  is  not 
much  precious  tune  already  lost  ?  With  some  of  us,  childhood 
and  youth  are  gone  ;  with  some,  their  middle  age  also;  and  the 
time  before  us  is  very  uncertain.  What  time  have  we  slept, 
talked  and  played  away,  or  spent  in  worldly  thoughts  and  cares! 
How  little  of  our  work  is  done!  The  time  we  have  lost  cannot 
be  recalled  ;  should  we  not,  then,  redeem  and  improve  the  little 
which  remains?  If  a  traveller  sleep,  or  trifle  most  of  the  day, 
he  must  travel  so  much  faster  in  the  evening,  or  fall  short  of  his 
journey's  end. — Doubt  not  but  the  recompense  will  be  according 
to  your  labour.  The  seed  which  is  buried  and  dead  will  bring 
forth  a  plentiful  harvest.  Whatever  you  do,  or  suffer,  everlasting 
rest  will  pay  for  all.  There  is  no  repenting  of  labours  or  suf- 
ferings in  heaven.  There  is  not  one  says,  "  Would  I  had  spared 
my  pains,  and  prayed  less,  or  been  less  strict,  and  done  as  the  rest 
of  my  neighbours !"  On  the  contrary,  it  will  be  their  joy  to  look 
back  upon  their  labours  and  tribulations,  and  to  consider  how  the 
mighty  power  of  God  brought  them  through  all.     We  may  all 


[Q4  THE  NECESSITY  OF  SEEKING 

say,  as  Paul,  "I  reckon  that  the  sufferings"  and  labours  "of  this 
present  time  are  not  worthy  to  be  compared  with  the  glory  which 
shall  be  revealed  in  us."  We  labour  but  for  a  moment,  but  we 
shall  rest  for  ever.  Who  would  not  put  forth  all  his  strength 
for  one  hour,  when,  for  that  hour's  work,  he  may  be  a  prince 
while  he  lives?  "God  is  not  unrighteous,  to  forget  our  work 
and  labour  of  love."  Will  not  "all  our  tears  be  wiped  away," 
and  all  the  sorrow  of  our  duties  be  then  forgotten? 

5.  Nor  does  it  less  deserve  to  be  considered,  that  striving  is  the 
divinely  appointed  way  of  salvation,  that  all  men  either  do  or  will 
approve  it,  that  the  best  Christians  at  death  lament  their  negli- 
gence, and  that  heaven  itself  is  often  lost  for  want  of  striving, 
but  is  never  had  on  easier  terms. 

The  sovereign  wisdom  of  God  has  made  striving  necessary  to 
salvation.  Who  knows  the  way  to  heaven  better  than  the  God 
of  heaven?  When  men  tell  us  we  are  too  strict,  whom  do  they 
accuse,  God  or  us?  If  it  were  a  fault,  it  would  lie  in  him  that 
commands,  and  not  in  us  who  obey.  These  are  the  men  that 
ask  us,  whether  we  are  wiser  than  all  the  world  besides ;  and 
yet  they  will  pretend  to  be  wiser  than  God.  How  can  they  rec- 
oncile their  language  with  the  laws  of  God  ?  "  The  kingdom  of 
heaven  suffereth  violence,  and  the  violent  take  it  by  force.  Strive 
to  enter  in  at  the  strait  gate ;  for  many  will  seek  to  enter  in,  and 
shall  not  be  able.  Whatsoever  thy  hand  findeth  to  do,  do  it  with 
thy  might ;  for  there  is  no  work,  nor  device,  nor  knowledge,  nor 
wisdom  in  the  grave,  whither  thou  goest.  Work  out  your  own 
salvation  with  fear  and  trembling.  Give  diligence  to  make  your 
calling  and  election  sure.  If  the  righteous  scarcely  be  saved, 
where  shall  the  ungodly  and  the  sinner  appear?"  Let  them  bring 
all  the  seeming  reasons  they  can  against  the  holy  violence  of 
the  saints ;  this  sufficeth  me  to  confute  them  all,  that  God  is  of 
another  mind,  and  he  hath  commanded  me  to  do  much  more 
than  I  do ;  and  though  I  could  see  no  other  reason  for  it,  his  will 
is  reason  enough.  Who  should  make  laws  for  us,  but  he  thai 
made  us?  and  who  should  point  out  the  way  to  heaven,  but  he 
that  must  bring  us  thither?  and  who  should  fix  the  terms  of  sal- 
vation, but  he  that  bestows  the  gift  of  salvation?  So  that,  let  the 
world,  the  flesh  or  the  devil,  speak  against  a  holy,  laborious  life, 
this  is  my  answer,  God  hath  commanded  it. — Nay,  there  never 
was,  nor  ever  will  be,  a  man  but  will  approve  such  a  life,  and 


THE   SAINTS'   REST, 


105 


Will  one  day  justify  the  diligence  of  the  saints.  And  who  would 
not  go  that  way,  which  every  man  shall  finally  applaud !  True, 
it  is  now  "  a  way  every  where  spoken  against."  But,  let  me  tell 
you,  most  that  speak  against  it,  in  their  judgments  approve  of  it ; 
and  those  that  are  now  against  it  will  shortly  be  of  another  mind. 
If  they  come  to  heaven,  their  mind  must  be  changed  before  they 
come  there.  If  they  go  to  hell,  their  judgment  will  then  be 
altered,  whether  they  will  or  not.  Remember  this,  you  that  love 
the  opinion  and  way  of  the  multitude  ;  why,  then,  will  you  not  be 
of  the  opinion  that  all  will  be  of?  Why  will  you  be  of  a  judgment 
which  you  are  sure  all  of  you  shortly  to  change  ?  O  that  you  were 
but  as  wise  in  Jhis  as  those  in  hell ! — Even  the  best  of  Christians, 
when  they  come  to  die,  exceedingly  lament  their  negligence. — 
They  then  wish,  "O  that  I  had  been  a  thousand  times  more  holy, 
more  heavenly,  more  laborious  for  my  soul !  The  world  accuses 
me  for  doing  too  much,  but  my  own  conscience  accuses  me  for 
doing  too  little.  It  is  far  easier  bearing  the  scoffs  of  the  world 
than  the  lashes  of  conscience.  I  had  rather  be  reproached  by 
the  devil  for  seeking  salvation,  than  reproved  of  God  for  neglect- 
ing it."  how  do  their  failings  thus  wound  and  disquiet  them, 
who  have  been  the  wonders  of  the  world  for  their  heavenly  con- 
versation ! — It  is^br  want  of  diligence  that  heaven  itself  is  lost. 
When  they  that  have  "heard  the  word,  and  anon  with  joy  received 
it,  and  have  done  many  things,  and  heard"  the  ministers  of  Christ 
gladly,  shall  yet  perish,  should  not  this  rouse  us  out  of  our  secu- 
rity !  How  far  hath  many  a  man  followed  Christ,  and  yet  forsook 
him,  when  all  worldly  interests  and  hopes  were  to  be  renounced  ! 
God  hath  resolved,  that  heaven  shall  not  be  had  on  easier  terms. 
Rest  must  always  follow  labour.  "Without  holiness,  no  man 
shall  see  the  Lord."  Seriousness  is  the  very  thing  wherein  con- 
sists our  sincerity.  If  thou  art  not  serious,  thou  art  not  a  Chris- 
tian. It  is  not  not  only  a  high  degree  in  Christianity,  but  the 
very  life  and  essence  of  it.  As  fencers  upon  a  stage  differ  from 
soldiers  fighting  for  their  lives,  so  hypocrites  differ  from  serious 
Christians.  If  men  could  be  saved  without  this  serious  diligence, 
they  would  never  regard  it ;  all  the  excellencies  of  God's  ways 
would  never  entice  them.  But  when  God  hath  resolved,  that, 
without  serious  diligence  here,  you  shall  not  rest  hereafter,  is  it 
not  wisdom  to  exert  ourselves  to  the  utmost? 

6.  But,  to  persuade  thee,  if  possible,  reader,  to  be  serious  \a 


106  THE   NECESSITY    OF   SEIZING 

thy  endeavours  for  heaven,  let  me  add  more  considerations."  As, 
for  instance,  consider — God  is  in  earnest  with  you;  and  why 
should  you  not  be  so  with  him  ?  In  his  commands,  his  threaten, 
ings,  his  promises,  he  means  as  he  speaks.  In  his  judgments  he 
is  serious.  Was  he  not  so  when  he  drowned  the  world  ?  when 
he  consumed  Sodom  and  Gomorrah  ?  and  when  he  scattered  the 
Jews?  Is  it  time  then  to  trifle  with  God?  Jesus  Christ  was 
serious  in  purchasing  our  redemption.  In  teaching,  he  neglected 
his  meat  and  drink :  in  prayer,  he  continued  all  night :  in  doing 
good,  his  friends  thought  him  beside  himself:  in  suffering,  he* 
fasted  forty  days,  was  tempted,  betrayed,  spit  upon,  buffeted, 
crowned  with  thorns,  sweat  drops  of  blood,  was  crucified,  pierced, 
died.  There  was  no  jesting  in  all  this.  And  should  we  not  be 
serious  in  seeking  our  own  salvation  ? — The  Holy  Spirit  is  seri- 
ous in  soliciting  us  to  be  happy.  His  motions  are  frequent, 
pressing,  and  importunate.  "  He  striveth  with  us."  He  is 
grieved  when  we  resist  him  ;  and  should  we  not  be  serious,  then, 
in  obeying,  and  yielding  to  his  motions? — God  is  serious  in  hear- 
ing our  prayers,  and  bestowing  his  mercies.  He  is  afHicted  with 
us.  He  "  regardeth  every  groan  and  sigh,  and  puts  every  tear 
into  his  bottle."  The  next  time  thou  art  in  trouble,  thou  wilt  beg 
for  a  serious  regard  of  thy  prayers.  And  shall  we  expect  real 
mercies,  when  we  are  slight  and  superficial  in  the  work  of  God? 
— The  ministers  of  Christ  are  serious  in  exhorting  and  instruct- 
ing you.  They  beg  of  God,  and  of  you ;  and  long  more  for  the 
salvation  of  your  souls,  than  for  any  worldly  good.  If  they  kill 
themselves  with  their  labour,  or  suffer  martyrdom  for  preaching 
the  gospel,  they  think  their  lives  are  well  bestowed,  so  that  they 
prevail  for  the  saving  of  your  souls.  And  shall  other  men  be  so 
painful  and  careful  for  your  salvation,  and  you  be  so  careless 
and  negligent  of  your  own? — How  diligent  and  serious  are  all 
the  creatures  in  serving  you!  What  haste  makes  the  sun  to 
compass  the  world !  The  fountains  are  always  flowing  for  thy 
use ;  the  rivers  still  running ;  spring  and  harvest  keep  their 
times.  How  hard  does  thy  ox  labour  for  thee  from  day  to  day  ! 
How  speedily  does  thy  horse  travel  with  thee !  And  shalt  thou 
only  be  negligent?  Shall  all  these  be  so  serious  in  serving  thee, 
and  thou  so  careless  in  thy  service  to  God? — The  servants  of  the 
world  and  the  devil  are  serious  and  diligent. — They  work  as  if 
they  could  never  do  enough:  they  make  haste,as  if  afraid  of 


THE    SAINTS'    REST 


107 


coming  to  hell  too  late :  they  bear  down  ministers,  sermons,  and 
all  before  them.  And  shall  they  be  more  diligent  for  damnation, 
than  thou  for  salvation  ?  Hast  thou  not  a  better  master,  sweeter 
employment,  greater  encouragements,  and  a  better  reward  ? — 
Time  was  when  thou  wast  serious  thyself  in  serving  Satan  and 
the  flesh,  if  it  be  not  so  yet.  How  eagerly  didst  thou  follow  thy 
sports,  thy  evil  company,  and  sinful  delights?  And  wilt  thou 
not  now  be  as  earnest  and  violent  for  God  ?  You  are  to  this  day 
in  earnest  about  the  things  of  this  life.  If  you  are  sick,  or  in 
pain,  what  serious  complaints  do  you  utter!  If  you  are  poor, 
how  hard  do  you  labour  for  a  livelihood  !  And  is  not  the  busi- 
ness of  your  salvation  of  far  greater  moment  ? — There  is  no  jesting 
in  heaven  or  hell.  The  saints  have  a  real  happiness,  and  the 
damned  a  real  misery.  There  are  no  remiss  or  sleepy  praises 
in  heaven,  nor  such  lamentations  in  hell.  All  these  are  in  earn- 
est. When  thou,  reader,  shalt  come  to  death  and  judgment,  O 
what  deep,  heart-piercing  thoughts  wilt  thou  have  of  eternity! 
Methinks  I  foresee  thee  already  astonished  to  think  how  thou 
couldst  possibly  make  so  light  of  these  things.  Methinks  I  even 
hear  thee  crying  out  of  thy  stupidity  and  madness. 

And  now,  reader,  having  laid  down  these  undeniable  argu- 
ments, I  do,  in  the  name  of  God,  demand  thy  resolution :  wilt 
thou  yield  obedience,  or  not  ?  I  am  confident  thy  conscience  is 
convinced  of  thy  duty.  Darest  thou  now  go  on  in  thy  common, 
careless  course,  against  the  plain  evidence  of  reason,  and  com- 
mands of  God,  and  against  the  light  of  thy  own  conscience? 
Darest  thou  live  as  loosely,  sin  as  boldly,  and  pray  as  seldom,  as 
before?  Darest  thou  profane  the  Sabbath,  slight  the  service  of 
God,  and  think  of  thine  everlasting  state,  as  carelessly  as  before? 
Or  dost  thou  not  rather  resolve  to  "gird  up  the  loins  of  thy  mind," 
and  set  thyself  wholly  to  the  work  of  thy  salvation,  and  break 
through  the  oppositions,  and  slight  the  scoffs  and  persecutions  of 
the  world,  and  "lay  aside  every  weight,  and  the  sin  which  doth 
so  easily  beset  thee,  and  run  with  patience  the  race  that  is  set 
before  thee?"  I  hope  these  are  thy  full  resolutions.  Yet, 
because  I  know  the  obstinacy  of  the  heart  of  man,  and  because 
I  am  solicitous  thy  soul  might  live,  I  once  more  entreat  thy 
attention  to  the  following  questions;  and  I  command  thee  from 
God,  that  thou  stifle  not  thy  conscience,  nor  resist  conviction ; 
but  answer  them  faithfully,  ani  obey  accordingly.     If,  by  being 


X08  TIIE  NECESSITY   OF   SEEKING 

diligent  in  godliness,  you  could  grow  rich,  get  honour  or  pre. 
ferment  in  the  world,  be  recovered  from  sickness,  or  live  for 
ever  in  prosperity  on  earth,  what  lives  would  you  lead,  and 
what  pains  would  you  take  in  the  service  of  God?  And  is  not 
the  saints'  rest  a  more  excellent  happiness  than  all  this?  If  it 
were  felony  to  break  the  Sabbath,  neglect  secret  or  family  wor- 
ship, or  be  loose  in  your  lives,  what  manner  of  persons  would  you 
then  be  ?  And  is  not  eternal  death  more  terrible  than  temporal  ? 
If  God  usually  punished  with  some  present  judgment  every  act 
of  sin,  as  he  did  the  lie  of  Ananias  and  Sapphira,  what  kind 
of  lives  would  you  lead?  And  is  not  eternal  wrath  more  terri- 
ble ? — If  one  of  your  acquaintance  should  come  from  the  dead, 
and  tell  you  that  he  suffered  the  torments  of  hell  for  those  sins 
you  are  guilty  of,  what  manner  of  persons  would  you  be  after- 
wards? How  much  more  should  the  warnings  of  God  affright 
you? — If  you  knew  that  this  was  the  last  day  you  had  to  live  in 
the  world,  how  would  you  spend  it  ?  And  you  know  not  but  it 
may  be  your  last,  and  are  sure  your  last  is  near. — If  you  had 
seen  the  general  dissolution  of  the  world,  and  all  the  pomp  and 
glory  of  it  consumed  to  ashes,  what  would  such  a  sight  persuade 
thee  to  do  ?  Such  a  sight  you  shall  certainly  see. — If  you  had 
seen  the  judgment-seat,  and  the  books  opened,  and  the  wicked  stand 
trembling  on  the  left  hand  of  the  Judge,  and  the  godly  rejoicing 
on  the  right  hand,  and  their  different  sentences  pronounced,  what 
persons  would  you  have  been  after  such  a  sight!  This  sight 
you  shall  one  day  surely  see. — If  you  had  seen  hell  open,  and 
all  the  damned  there  in  their  ceaseless  torments ;  also,  heaven 
opened  as  Stephen  did,  and  all  the  saints  there  triumphing  in 
glory ;  what  a  life  would  you  lead  after  such  sights !  The»c 
you  will  see  before  it  be  long. — If  you  had  laid  in  hell  but  one 
year,  or  one  day,  or  hour,  and  there  felt  the  torments  you  now 
hear  of,  how  seriously  would  you  then  speak  of  hell,  and  pray 
against  it!  And  will  you  not  take  God's  word  for  the  truth  of 
this,  except  you  feel  it? — Or,  if  you  had  possessed  the  glory  of 
heaven  but  one  year,  what  pains  would  you  take  rather  than 
be  deprived  of  such  incomparable  glory! — Thus  I  have  saia 
enough,  if  not  to  stir  up  the  sinner  to  a  serious  working  out  hia 
salvation,  yet  at  least  to  silence  him,  and  leave  him  inexcusable 
at  the  judgment  of  God.  Only  as  we  do  by  our  friends  when 
they  are  dead,  and  our  words  and  action*  can  do  them  no  good 


THE    SAINTS'     REST.  |Q9 

yet,  to  testify  our  affections  for  them,  we  weep  and  mourn,  so 
will  I  also  do  for  these  unhappy  souls.  It  makes  my  heart 
tremble,  to  think  how  they  will  stand  before  the  Lord,  confounded 
and  speechless !  When  he  shall  say,  "  Was  the  world,  or  Satan, 
a  better  friend  to  you  than  I?  Or  had  they  done  for  you  more 
than  I  had  done?  Try  now  whether  they  will  save  you,  or 
recompense  you  for  the  loss  of  heaven,  or  be  as  good  to  you  as 
I  would  have  been" — what  will  the  wretched  sinner  answer  to 
any  of  this?  But,  though  man  will  not  hear,  we  may  hope  in 
speaking  to  God.  "O  thou  that  didst  weep  and  groan  in  spirit 
over  a  dead  Lazarus,  pity  these  dead  and  senseless  souls,  till 
they  are  able  to  weep  and  groan  in  pity  to  themselves !  As 
thou  hast  bid  thy  servants  speak,  so  speak  now  thyself!  They 
will  hear  thy  voice  speaking  to  their  hearts,  who  will  not  hear 
mine  speaking  to  their  ears.  Lord,  thou  hast  long  knocked  at 
these  hearts  in  vain  ;  now  break  the  doors,  and  enter  in  !" 

To  show  the  godly  why  they,  above  all  men,  should  be  labo- 
rious for  heaven,  I  desire  to  ask  them,  What  manner  of  persons 
should  those  be,  whom  God  hath  chosen  to  be  vessels  of  mercy? 
who  have  felt  the  smart  of  their  negligence  in  their  new  birth, 
in  their  troubles  of  conscience,  in  their  doubts  and  fears,  and  in 
other  sharp  afflictions?  who  have  often  confessed  their  sins  of 
negligence  to  God  in  prayer?  who  have  bound  themselves  to 
God  by  so  many  covenants?  What  manner  of  persons  should 
they  be,  who  are  near  to  God,  as  the  children  of  his  family! 
who  have  tasted  such  sweetness  in  diligent  obedience !  who  are 
many  of  them  so  uncertain  what  shall  everlastingly  become  of 
their  souls !  What  manner  of  persons  should  they  be  in  holi- 
ness, whose  sanctification  is  so  imperfect !  whose  lives  and  duties 
are  so  important  to  the  saving  or  destroying  a  multitude  of  souls! 
and  on  whom  the  glory  of  the  great  God  so  much  depends! — 
Since  these  things  are  so,  I  charge  thee,  Christian,  in  thy  Mas- 
ter's name,  to  consider,  and  resolve  the  question,  "What  manner 
of  persons  ought  we  to  be  in  all  holy  conversation  and  godliness  ?" 
And  let  thy  life  answer  the  question  aa  well  as  thy  tongue. 
10 


HO  OUR  TITLE  TO 


CHAPTER    VIII. 

HOW    TO    DISCERN    OUR    TITLE    TO    THE    SAINTS'   REST. 

Self-Examination  urged — 1.  From  the  possibility  of  arriving  at  a  certainty ;  2.  From  the 
hindrances  which  will  be  thrown  in  our  way  by  Satan,  sinners,  our  own  hearts,  and 
many  other  causes ;  3.  From  considering  how  easy,  common,  and  dangerous  it  is  to  be 
iristaken:  that  trying  will  not  be  so  painful  as  the  neglect:  that  God  will  soon  try  us, 
and  that  to  try  ourselves  will  be  profitable.  4.  Directions  how  to  try.  5.  Marks  lor 
trial,  particularly— Do  we  make  God  our  chief  good  ?  Do  we  heartily  accept  of  Christ 
for  our  Lord  and  Saviour  ? 

Is  there  such  a  glorious  rest  so  near  at  hand  ?  and  shall  none 
enjoy  it  but  the  people  of  God  ?  What  mean  most  of  the  world, 
then,  to  live  so  contentedly  without  assurance  of  their  interests 
in  this  rest,  and  neglect  the  trying  of  their  title  to  it?  When 
the  Lord  has  so  fully  opened  the  blessedness  of  that  kingdom, 
which  none  but  obedient  believers  shall  possess;  and  so  fully 
expressed  those  torments,  which  the  rest  of  the  world  must  eter- 
nally suffer;  methinks  they  that  believe  this  to  be  certainly  true, 
should  never  be  at  any  quiet  in  themselves,  till* they  were  fully 
assured  of  their  being  heirs  of  the  kingdom.  Lord,  what  a 
strange  madness  is  this,  that  men,  who  know  they  must  presently 
enter  upon  unchangeable  joy  or  pain,  should  yet  live  as  uncertain 
what  shall  be  their  doom,  as  if  they  had  never  heard  of  any  such 
state ;  yea,  and  live  as  quietly  and  merrily  in  this  uncertainty, 
as  if  all  were  made  sure,  and  there  were  no  danger!  Are  these 
men  alive  or  dead?  Are  they  awake  or  asleep?  What  do  they 
think  on?  Where  are  their  hearts?  If  they  have  but  a  weighty 
suit  at  law,  how  careful  are  they  to  know  whether  it  will  go  for  or 
against  them  ?  If  they  were  to  be  tried  for  their  lives  at  an  earthly 
bar,  how  careful  would  they  be  to  know  whether  they  should  be 
saved  or  condemned,  especially  if  their  care  might  surely  save 
them!  If  they  be  dangerously  sick,  they  will  inquire  of  the 
physician,  What  think  you,  sir,  shall  I  escape,  or  not?  But  in 
the  business  of  their  salvation,  they  are  content  to  be  uncertain. 
If  you  ask  most  men  "  a  reason  of  the  hope  that  is  in  them,"  they 
will  say,  "Because  God  is  merciful,  and  Christ  died  for  sinners," 
and  the  like  general  reasons,  which  any  man  in  the  world  may 
give  as  well  as  they:  but  put  them  to  prove  their  interest  in 
Christ,  and  in  the  saving  mercy  of  God,  and  they  can  say  noth- 
ing to  the  purpose.     If  God  or  man  should  say  to  them,  What 


THE   SAINTB'  REST.  m 

case  is  thy  soul  in,  man?  Is  it  regenerate,  sanctified,  and  par- 
doned, or  not?  he  would  say,  as  Cain  of  Abel,  "I  know  not;  am 
I  my  soul's  keeper?  I  hope  well;  I  trust  God  witli  my  soul;  I 
shall  speed  as  well  as  other  men  do ;  I  thank  God,  I  never  made 
any  doubt  of  my  salvation."  Thou  hast  cause  to  doubt,  because 
thou  never  didst  doubt;  and  yet  more,  because  thou  hast  been 
so  careless  in  thy  confidence.  What  do  thy  expressions  discover, 
but  a  wilful  neglect  of  thy  own  salvation?  as  a  ship-master  that 
should  let  his  vessel  alone,  and  say,  "I  will  venture  it  among  the 
rocks,  and  waves,  and  winds ;  I  will  trust  God  with  it ;  it  will 
speed  as  well  as  other  vessels."  What  horrible  abuse  of  God  is 
this,  to  pretend  to  trust  God,  to  cloak  their  own  wilful  negligence  ! 
If  thou  didst  really  trust  God,  thou  wouldst  also  be  ruled  by  him, 
and  trust  him  in  his  own  appointed  way.  He  requires  thee  to 
give  "diligence  to  make  thy  calling  and  election  sure,"  and  so 
trust  him.  He  hath  marked  thee  out  a  way  in  Scripture,  by 
which  thou  art  charged  to  search  and  try  thyself,  and  mayst 
arrive  at  certainty.  Were  he  not  a  foolish  traveller,  that  would 
hold  on  his  way,  when  he  does  not  know  whether  he  be  right 
or  wrong;  and  say,  "I  hope  I  am  right;  I  will  go  on,  and  trust 
in  God?"  Art  thou  not  guilty  of  this  folly  in  thy  travels  to  eter- 
nity? not  considering  that  a  little  serious  inquiry,  whether  thy 
way  be  right,  might  save  thee  a  great  deal  of  labour,  which  thou 
bestowest  in  vain,  and  must  undo  again,  or  else  thou  wilt  miss 
of  salvation,  and  undo  thyself. 

How  canst  thou  think  or  speak  of  the  great  God  without  terror, 
as  long  as  thou  art  uncertain  whether  he  be  thy  father,  or  thy 
enemy,  and  knowest  not  but  all  his  perfections  may  be  employed 
against  thee?  or  of  Jesus  Christ,  when  thou  knowest  not  whether 
his  blood  hath  purged  thy  soul ;  whether  he  will  condemn  or 
acquit  thee  in  judgment;  or  whether  he  be  the  foundation  of  thy 
happiness,  or  a  stone  of  stumbling  to  break  thee  and  grind  thee 
to  powder?  How  canst  thou  open  the  Bible,  and  read  a  chapter, 
but  it  should  terrify  thee?  Methinks  every  leaf  should  be  to 
thee  as  Belshazzar's  writing  on  the  wall,  except  only  that  which 
draws  thee  to  try  and  reform.  If  thou  readest  the  promises, 
thou  knowest  not  whether  they  shall  be  fulfilled  to  thee.  If 
thou  readest  the  threatenings,  for  any  thing  thou  knowest,  thou 
readest  thy  own  sentence.  No  wonder  thou  art  an  enemy  to 
plain  preaching,  and  say  of  the  minister,  as  Ahab  of  he  prophet, 


U2  OUR   TITLE   TU 

"I  hate  him,  for  he  doth  not  prophesy  good  concerning  me,  but 
evil."  How  canst  thou  without  terror  join  in  prayer?  When 
thou  receivest  the  sacrament,  thou  knowest  not  whether  it  be  thy 
bane  or  bliss.  What  comfort  canst  thou  find  in  thy  friends,  and 
honours,  and  houses,  and  lands,  till  thou  knowest  thou  hast  the  love 
of  God  with  them,  and  shalt  have  rest  with  him  when  thou  leavest 
them  ?  Offer  a  prisoner,  before  he  knows  his  sentence,  either  music, 
or  clothes,  or  preferment ;  what  are  they  to  him,  till  he  knows  he 
shall  escape  with  his  life?  for,  if  he  knows  he  must  die  the  next 
day,  it  will  be  small  comfort  to  die  rich  or  honourable.  Methinks 
it  should  be  so  with  thee,  till  thou  knowest  thy  eternal  state. 
When  thou  liest  down  to  take  thy  rest,  methinks  the  uncertainty 
of  thy  salvation  should  keep  thee  waking,  or  amaze  thee  in  thy 
dreams,  and  trouble  thy  sleep.  Doth  it  not  grieve  thee  to  see 
the  people  of  God  so  comfortable  in  their  way  to  glory,  when 
thou  hast  no  good  hope  of  ever  enjoying  it  thyself?  How  canst 
thou  think  of  thy  dying  hour?  Thou  knowest  it  is  near,  and 
there  is  no  avoiding  it,  nor  any  medicine  found  out  that  can  pre- 
vent it.  If  thou  shouldst  die  this  day,  (and  who  "knows  what  a 
day  may  bring  forth?")  thou  art  not  certain  whether  thou  shalt 
go  to  heaven  or  hell.  And  canst  thou  be  merry,  till  thou  art  got 
out  of  this  dangerous  state  ?  What  shift  dost  thou  make  to  pre- 
serve thy  heart  from  horror,  when  thou  rememberest  the  great 
judgment-day,  and  everlasting  flames?  When  thou  hearest  oi 
it,  dost  thou  not  tremble,  as  Felix?  If  the  "keepers  shook,  and 
became  as  dead  men,  when  they  saw  the  angel  come  and  roll 
back  the  stone  from  Christ's  sepulchre,"  how  canst  thou  think 
of  living  in  hell  with  devils,  till  thou  hast  some  well-grounded 
assurance  that  thou  shalt  escape  it?  Thy  bed  is  very  soft,  or 
thy  heart  is  very  hard,  if  thou  canst  sleep  soundly  in  this  uncer- 
tain case. 

If  this  general  uncertainty  of  the  world  about  their  salvation 
were  remediless,  then  must  it  be  borne  as  other  unavoidable  mis- 
eries. But,  alas!  the  common  cause  is  wilful  negligence.  Men 
will  not  be  persuaded  to  use  the  remedy.  The  great  means  to 
conquer  this  uncertainty  is  self-examination,  or  the  serious  and 
diligent  trying  of  a  man's  heart  and  state  by  the  rule  of  Scripture. 
Either  men  understand  not  the  nature  and  use  of  this  duty,  or 
else  they  will  not  be  at  the  pains  to  try  Go  through  a  congre- 
gation of  a  thousand  men,  and  how  few  of  them  shall  you  meet 


THE  SAINTS'   REST.  U3 

with,  thai  ever  bestowed  one  hour  in  all  their  lives  in  a  close 
examination  of  their  title  to  heaven  !  Ask  your  own  conscience, 
reader,  when  was  the  time,  and  where  was  the  place,  that  ever 
you  solemnly  took  your  heart  to  task,  as  in  the  sight  of  God,  and 
examined  it  by  Scripture,  whether  it  be  renewed  or  not ;  whether 
it  be  holy  or  not ;  whether  it  be  set  most  on  God  or  the  creatures, 
on  heaven  or  earth.  And  when  did  you  follow  on  this  examina- 
tion till  you  had  discovered  your  condition,  and  passed  sentence 
on  yourself  accordingly?  But  because  this  is  a  work  of  so  high 
importance",  and  so  commonly  neglected,  I  will  therefore  show, 
that  it  is  possible,  by  trying,  to  come  to  a  certainty ;  what  hinders 
men  from  trying  and  knowing  their  state ;  then  offer  motives  to 
examine — and  directions — together  with  some  marks  out  of 
Scripture,  by  which  you  may  try,  and  certainly  know,  whether 
you  are  the  people  of  God  or  not. 

1.  Scripture  shows,  that  the  certainty  of  salvation  may  be 
attained,  and  ought  to  be  laboured  for,  when  it  tells  us  so  fre- 
quently, that  the  saints  before  us  have  known  their  justification 
and  future  salvation:  when  it  declares,  that  "whosoever  believeth 
in  Christ  shall  not  perish,  but  have  everlasting  life ;"  which  it 
would  be  in  vain  to  declare,  if  we  cannot  know  ourselves  to  be 
believers  or  not :  when  it  makes  such  a  wide  difference  between 
the  children  of  God  and  the  children  of  the  devil :  when  it  bids 
us  "give  diligence  to  make  our  calling  and  election  sure;"  and 
earnestly  urges  us  to  "examine,  prove,  know  our  own  selves, 
whether  we  be  in  the  faith,  and  whether  Jesus  Christ  be  in  us, 
except  we  be  reprobates:"  also,  when  its  precepts  require  us  to 
rejoice  always,  to  call  God  our  Father,  to  live  in  his  praises,  to 
love  Christ's  appearing,  to  wish  that  he  may  come  quickly,  and 
to  comfort  ourselves  with  the  mention  of  it.  But  who  can  do 
any  of  these  heartily,  that  is  not,  in  some  measure,  surethat  he 
is  the  child  of  God  1 

2.  Among  the  many  hindrances  which  keep  men  from  self- 
examination,  we  cannot  doubt  but  Satan  will  do  his  part.  If  ail 
the  power  he  hath,  or  all  the  means  and  instruments  he  can 
employ,  can  do  it,  he  will  be  sure  above  all  duties  to  keep  you 
from  this.     He  is  loath  the  godly  should  have  the  joy,  assurance, 

"and  advantage  against  corruption,  which  the  faithful  performance 
of  self-examination  would  procure  them.     As  for  the  ungodly,  he 
knows  if  they  should  once  earnestly  examine,  they  would  find 
10* 


114  OUR  TITLE  TO 

out  Ills  deceits,  and  their  own  danger,  and  so  be  very  likely  to 
escape  him.  How  could  he  get  so  many  millions  to  hell  will- 
ingly, if  they  knew  they  were  going  thither?  And  how  could 
they  avoid  knowing  it,  if  they  did  but  thoroughly  try;  having 
such  a  clear  light  and  sure  rule  in  the  Scripture  to  discover 
it?  If  the  snare  be  not  hid,  the  bird  will  escape  it.  Satan 
knows  how  to  angle  for  souls  better  than  to  show  them  the  hook 
and  line,  or  fright  them  away  with  a  noise,  or  with  his  own 
appearance.  Therefore  he  labours  to  keep  them  from  a  search- 
ing ministry ;  or  to  keep  the  minister  from  helping  them  to 
search,  or  to  take  off  the  edge  of  the  word,  that  it  may  not  pierce 
and  divide;  or  to  turn  away  their  thoughts;  or  to  possess  them 
with  prejudice.  Satan  knows  when  the  minister  has  provided 
a  searching  sermon,  fitted  to  the  state  and  necessity  of  a  hearer; 
and  therefore  he  will  keep  them  away  that  day,  if  it  be  possible ; 
or  cast  him  into  a  sleep ;  or  steal  away  the  word  by  the  cares 
and  talk  of  the  world ;  or  some  way  prevent  its  operation. 

Another  great  hindrance  to  self-examination  arises  from  wicked 
men.  Their  examples;  their  merry  company  and  discourse; 
their  continually  insisting  on  worldly  concerns ;  their  raillery  and 
scoffs  at  godly  persons;  also  their  persuasions,  allurements,  and 
threats,  are  each  of  them  exceedingly  great  temptations  to  secu- 
rity. God  doth  scarcely  ever  open  the  eyes  of  a  poor  sinner, 
to  see  that  his  way  is  wrong,  but  presently  there  is  a  multitude 
of  Satan's  apostles  ready  to  deceive  and  settle  him  again  in  the 
quiet  possession  of  his  former  master.  "  What!"  say  they,  "do 
you  make  a  doubt  of  your  salvation,  who  have  lived  so  well,  and 
done  nobody  any  harm?  God  is  merciful;  and  if  such  as  you 
shall  not  be  saved,  God  help  a  great  many!  What  do  you  think 
of  all  your  forefathers?  And  what  will  become  of  all  your 
friends  and  neighbours  that  live  as  you  do?  Will  they  all  be 
damned  ?  Come,  come,  if  you  hearken  to  these  preachers,  they 
will  drive  you  out  of  your  wits.  Are  not  all  men  sinners?  and 
did  not  Christ  die  to  save  sinners  ?  Never  trouble  your  head 
with  these  thoughts,  and  you  shall  do  well."  O  how  many 
thousands  have  such  charms  kept  asleep  in  deceit  and  security, 
till  death  and  hell  have  awakened  them  ?  The  Lord  calls  to  the 
sinner,  and  tells  him,  "The  gate  is  straight,  the  way  is  narrow, 
and  few  find  it :  try  and  examine ;  give  diligence  to  make  sure." 
TLie  world  cries,  "Never  doubt,  never  trouble  yourselves  with 


THE    SAINTS'    REST  ]J5 

these  thoughts."  In  this  strait,  sinner,  consider,  it  js  Christ,  and 
not  your  forefathers,  or  neighbours,  or  friends,  that  must  judge 
you  at  last;  and,  if  Christ  condemn  you,  these  cannot  save  you: 
therefore  common  reason  may  tell  you,  that  it  is  not  from  the 
words  of  ignorant  men,  but  from  the  word  of  God,  you  must 
fetch  your  hopes  of  salvation.  When  Ahab  would  inquire  among 
the  multitude  of  flattering  prophets,  it  was  his  death.  They  can 
flatter  men  into  the  snare,  but  they  cannot  tell  how  to  bring  them 
out.  "Let  no  man  deceive  you  with  vain  words;  for  because 
of  these  things  cometh  the  wrath  of  God  upon  the  children  of 
disobedience  :  be  not  ye  therefore  partakers  with  them." 

But  the  greatest  hindrances  are  in  men's  own  hearts. — Some 
are  so  ignorant,  that  they  know  not  what  self-examination  is,  nor 
what  a  minister  means  when  he  persuadeth  them  to  try  them- 
selves :  or  they  know  not  that  there  is  any  necessity  for  it,  but 
think  every  man  is  bound  to  believe  that  his  sins  are  pardoned, 
whether  it  be  true  or  false,  and  that  it  is  a  great  fault  to  make 
any  question  of  it :  or  they  do  not  think  that  assurance  can  be 
attained  ;  or  that  there  is  any  great  difference  between  one  man 
and  another,  but  that  we  are  all  Christians,  and  therefore  need 
not  trouble  ourselves  any  further;  or  at  least  they  know  not 
wherein  the  difference  lies.  They  have  as  gross  an  idea  of 
regeneration  as  Nicodemus  had. — Some  will  not  believe  that 
God  will  ever  make  such  a  difference  betwixt  men  in  the  life  to 
come,  and  therefore  will  not  search  themselves,  whether  they 
differ  here. — Some  are  so  stupefied,  say  what  we  can  to  them, 
that  they  lay  it  not  to  heart,  but  give  us  the  hearing,  and  there 
is  the  end. — Some  are  so  possessed  with  self-love  and  pride,  that 
they  will  not  so  much  as  suspect  they  are  in  danger;  like  a 
proud  tradesman,  who  scorns  the  prudent  advice  of  casting  up  his 
books  ;  as  fond  parents  will  not  believe  or  hear  any  evil  of  their 
children. — Some  are  so  guilty,  that  they  dare  not  try,  and  yet  they 
dare  venture  on  a  more  dreadful  trial. — Some  are  so  in  love  with 
sin,  and  sq  dislike  the  way  of  God,  that  they  dare  not  try  their 
ways,  lest  they  be  forced  from  the  course  they  love  to  that  which 
they  loathe. — Some  are  so  resolved  never  to  change  their  present 
state,  that  they  neglect  examination  as  a  useless  thing.  Before 
they  will  seek  a  new  way,  when  they  have  lived  so  long,  and 
gone  so  far,  they  will  put  their  eternal  state  to  the  venture,  come 
of  it  what  will.     Many  men  are  so  busy  in  the  world,  that  they 


116 


OUR   TITLE   TO 


cannot  set  themselves  to  the  trying  their  title  to  heaven.  Others 
are  so  clogged  with  slothfulness  of  spirit,  that  t\ey  will  not  be  at 
the  pains  of  an  hour's  examination  of  their  c  wn  hearts. — But 
the  most  common  and  dangerous  impediment  is,  that  false  faith 
and  hope,  commonly  called  presumption,  which  bears  up  the 
hearts  of  the  greatest  part  of  the  world,  and  so  keeps  them  from 
suspecting  their  danger. 

And  if  a  man  should  break  through  all  these  hindrances,  and 
set  upon  the  duty  of  self-examination,  yet  assurance  is  not  pre- 
—/-  .—after  it,  through  one  or  other  of  the  following  causes :  there  is 
^"*»  C__-sently  attained.  Too  many  deceive  themselves  in  their  inquiries 
such  confusion  and  darkness  in  the  soul  of  man,  especially  of  an 
unregenerate  man,  that  he  can  scarcely  tell  what  he  doth,  or 
what  is  in  him.  As  in  a  house  where  nothing  is  in  its  proper 
place,  it  will  be  difficult  to  find  what  is  wanted,  so  it  is  in  the 
heart  where  all  things  are  in  disorder.  Most  men  accustom 
themselves  to  be  strangers  at  home,  and. too  little  observe  the 
temper  and  motions  of  their  own  hearts. — Many  are  resolved 
what  to  judge  before  they  try  ;  like  a  bribed  judge,  who  examines 
as  if  he  would  judge  uprightly,  when  he  is  previously  resolved 
which  way  the  cause  shall  go.  Men  are  partial  in  their  own 
cause ;  ready  to  think  their  great  sins  small,  and  their  small  sins 
none;  their  gifts  of  nature  to  be  the  work  of  grace,  and  to  say, 
"All  these  have  I  kept  from  my  youth  ;"  I  am  rich,  and  increased 
in  goods,  and  have  need  of  nothing.  Most  men  search  but  by 
the  halves.  If  it  will  not  easily  and  quickly  be  done,  they  are 
discouraged,  and  leave  off.  They  try  themselves  by  false  marks 
and  rules;  not  knowing  wherein  the  truth  of  Christianity  doth 
consist ;  some  looking  beyond,  and  some  short  of  the  Scripture 
standard.  And  frequently  they  miscarry  in  this  work  by  attempt- 
ing it  in  their  own  strength.  As  some  expect  the  Spirit  should  do 
it  without  them,  so  others  attempt  it  themselves,  without  seeking 
or  expecting  the  help  of  the  Spirit.  Both  these  will  certainly 
miscarry  in  their  assurance. 

Some  other  hindrances  keep  even  true  Christians  from  com- 
fortable certainty.  As,  for  instance  : — The  weakness  of  grace. 
Small  things  are  hardly  discerned.  Most  Christians  content 
themselves  with  a  small  measure  of  grace,  and  do  not  follow  on 
to  spiritual  strength  and  manhood.  The  chief  remedy  for  such 
would  be  to  follow  on  their  duty,  till  their  grace  be  increased. 


THE    BAINTS'  REST.  "|]7 

Wait  upon  God'in  the  use  of  his  prescribed  means,  and  he  will 
undoubtedly  bless  you  with  increase.  O  that  Christians  would 
bestow  most  of  that  time  to  getting  more  grace,  which  they 
bestow  in  anxious  doubtings  whether  they  have  any  or  none ; 
and  lay  out  those  serious  affections  in  praying  for  more  grace, 
which  they  bestow  in  fruitless  complaints!  I  beseech  thee, 
Christian,  take  this  advice  as  from  God;  and  then,  when  thou 
believest  strongly,  and  lovest  fervently,  thou  canst  no  more 
doubt  of  thy  faith  and  love,  than  a  man  that  is  very  hot  can 
doubt  of  his  warmth,  or  a  man  that  is  strong  and  lusty  can 
doubt  of  his  being  alive. — Christians  hinder  their  own  comfort 
by  looking  more  at  signs,  which  tell  them  what  they  are,  than 
at  precepts,  which  tell  them  what  they  should  do ;  as  if  their 
present  case  must  needs  be  their  everlasting  case ;  and  if  they 
be  now  unpardoned,  there  were  no  remedy.  Were  he  not  mad, 
that  would  lie  weeping  because  he  is  not  pardoned,  when  his 
prince  stands  by  all  the  while,  offering  him  a  pardon,  and  per- 
suading him  to  accept  of  it?  Justifying  faith,  Christian,  is  not 
thy  persuasion  of  God's  special  love  to  thee,  but  thy  accepting 
Christ  to  make  thee  lovely.  It  is  far  better  to  accept  Christ  as 
offered,  than  spend  so  much  time  in  doubting  whether  we  have 
Christ  or  not. — Another  cause  of  distress  to  Christians  is,  their 
mistaking  assurance  for  the  joy  that  sometimes  accompanies  it; 
as  if  a  child  should  take  himself  for  a  son  no  longer  than  while 
he  sees  the  smiles  of  his  father's  face,  or  hears  the  comfortable 
expressions  of  his  mouth ;  and  as  if  the  father  ceased  to  be  a  father 
whenever  he  ceased  those  smiles  and  speeches. — The  trouble 
of  souls  is  also  increased  by  their  not  knowing  the  ordinary  way 
of  God's  conveying  comfort.  They  think  they  have  nothing  to 
do  but  to  wait  when  God  will  bestow  it.  But  they  must  know, 
that  the  matter  of  their  comfort  is  in  the  promises,  and  thence 
they  must  fetch  it  as  often  as  they^  expect  it,  by  daily  and  dili- 
gently meditating  upon  the  promises,  and  in  this  way  they  may 
expect  the  Spirit  will  communicate  comfort  to  their  souls.  The 
joy  of  the  promises,  and  the  joy  of  the  Holy  Ghost,  are  one : 
add  to  this,  their  expecting  a  greater  measure  of  assurance  than 
God  usually  bestows.  As  long  as  they  have  any  doubting,  they 
think  they  have  no  assurance.  They  consider  not  that  there 
are  many  degrees  of  certainty.  While  they  are  here,  they  shall 
"know  but  in  part." — And  also,  their  derhing  their  comfort  at 


lis 


OUR  TITLE  TO 


first  from  insufficient  grounds.  This  may  be  the  case  of  a 
gracious  soul,  who  hath  better  grounds,  but  doth  not  see  them. 
As  an  infant  hath  life  before  he  knoweth  it,  and  many  misap'pre 
hensions  of  himself  and  other  things,  yet  it  will  not  follow  that 
he  hath  no  life.  So  when  Christians  find  a  flaw  in  their  first  com- 
forts, they  are  not  to  judge  it  a  flaw  in  their  safety.  Many  continue 
under  doubting,  through  the  exceeding  weakness  of  their  natural 
parts.  Many  honest  hearts  have  weak  heads,  and  know  not  how 
to  perform  the  work  of  self-trial.  They  will  acknowledge  the 
premises,  and  yet  deny  the  apparent  conclusion.  If  God  do  not 
some  other  way  supply  the  defect  of  their  reason,  I  see  not  how 
they  should  have  clear  and  settled  peace.  One  great  and  too  com- 
mon cause  of  distress  is,  the  secret  maintaining  of  some  known 
sin.  This  abates  the  degree  of  our  graces,  and  so  makes  them 
more  undiscernible.  It  obscureth  that  which  it  destroyeth  not; 
for  it  beareth  such  sway  that  grace  is  not  in  action  ;  nor  seems 
to  stir,  nor  is  scarce  heard  speak  for  the  noise  of  this  corruption 
It  puts  out  or  dimmeth  the  eye  of  the  soul,  and  stupefies  it,  that  it 
can  neither  see  nor  feel  its  own  condition.  But  especially  it  pro- 
vokes  God  to  withdraw  himself,  his  comforts,  and  the  assistance 
of  his  Spirit,  without  which  we  may  search  long  enough  before 
we  have  assurance.  God  hath  made  a  separation  between  sin 
and  peace.  As  long  as  thou  dost  cherish  thy  pride,  thy  love  of 
the  world,  the  desires  of  the  flesh,  or  any  unchristian  practice, 
thou  expectest  comfort  in  vain.  If  a  man  "setteth  up  his  idols 
in  his  heart,  and  putteth  the  stumbling-block  of  his  iniquity  before 
his  face,  and  cometh  "  to  a  minister,  or  to  God,  "to  inquire"  for 
comfort,  instead  of  comforting  him,  God  "  will  answer  him  that 
cometh  according  to  the  multitude  of  his  idols." — Another  very 
great  and  common  cause  of  the  want  of  comfort  is,  when  grace 
is  not  kept  in  constant  and  lively  exercise.  The  way  of  painful 
duty  is  the  way  of  fullest  comfort.  Peace  and  comfort  are 
Christ's  great  encouragements  to  faithfulness  and  obedience;  and 
therefore,  though  our  obedience  does  not  merit  them,  yet  they 
usually  rise  and  fall  with  our  diligence  in  duty.  As  prayer 
must  have  faith  and  fervency  to  procure  it  success,  besides  the 
blood  and  intercession  of  Christ,  so  must  all  other  parts  of  our 
obedience.  If  thou  grow  seldom,  and  customary,  and  cold  in 
duty,  especially  in  thy  secret  prayers  to  God,  and  yet  Andes'  no 
abatement  in  thy  joys,  I  cannot  but  fear  thy  joys  are  either  carnal 


THE    SAINTS'    REST.  HQ 

or  diabolical.  Besides,  grace  is  never  apparent  and  sensible  to 
the  soul,  but  while  it  is  in  action ;  therefore  want  of  action  must 
cause  want  of  assurance.  And  the  action  of  the  soul  upon  such 
excellent  objects  naturally  bringeth  consolation  with  it.  The 
very  act  of  loving  God  in  Christ  is  inexpressibly  sweet.  The 
soul  that  is  best  furnished  with  grace,  when  it  is  not  in  action,  is 
like  a  lute  well  stringed  and  tuned,  which,  while  it  lieth  still, 
maketh  no  more  music  than  a  common  piece  of  wood ;  but  when 
it  is  handled  by  a  skilful  musician,  the  melody  is  delightful. 
Some  degree  of  comfort  follows  every  good  action,  as  heat 
accompanies  fire,  and  as  beams  and  influence  issue  from  the  sun. 
A  man  that  is  cold  should  labour  till  heat  be  excited ;  so  he  that 
wants  assurance  must  not  stand  still,  but  exercise  his  graces,  till 
his  doubts  vanish. — The  want  of  consolation  in  the  soul  is  also 
very  commonly  owing  to  bodily  melancholy.  It  is  no  more 
wonder  for  a  conscientious  man,  under  melancholy,  to  doubt,  and 
fear,  and  despair,  than  for  a  sick  man  to  groan,  or  a  child  to  cry 
when  it  is  chastised.  Without  the  physician  in  this  case,  the 
labours  of  the  divine  are  usually  in  vain.  You  may  silence, 
but  you  cannot  comfort  them.  You  may  make  them  confess 
they  have  some  grace,  and  yet  cannot  bring  them  to  the  comfort- 
able conclusion.  All  the  good  thoughts  of  their  state,  which 
you  can  possibly  help  them  to,  are  seldom  above  a  day  or  two 
old.  They  cry  out  of  sin,  and  the  wrath  of  God,  when  the  chief 
cause  is  in  their  bodily  distemper. 

3.  As  motives  to  the  duty  of  self-examination,  I  entreat  you  to 
consider  the  following: — To  be  deceived  about  your  title  to 
heaven  is  very  easy.  Many  are  now  in  hell  that  never  suspected 
any  falsehood  in  their  hearts,  that  excelled  in  worldly  wisdom, 
that  lived  in  the  clear  light  of  the  gospel,  and  even  preached 
against  the  negligence  of  others.  To  be  mistaken  in  this  great 
point  is  also  very  common.  It  is  the  case  of  most  in  the  world. 
In  the  old  world,  and  in  Sodom,  we  find  none  that  were  in  any 
fear  of  judgment.  Almost  all  men  among  us  verily  look  to  be 
saved  ;  yet  Christ  tells  us,  "there  be  few  that  find  the  strait  gate, 
and  narrow  way,  which  leadeth  unto  life."  And  if  such  multi- 
tudes are  deceived,  should  we  not  search  the  more  diligently,  lest 
we  should  be  deceived  as  well  as  they? — Nothing  is  more  dan- 
gerous than  to  be  thus  mistaken.  If  the  godly  judge  their  state 
worse  than  it  is,  the  consequences  of  this  mistake  will  be  suf- 


120  OUR  TITLE  TO 

rowful ;  but  the  mischief  flowing  from  the  mistake  of  the  ungodly 
is  unspeakable.  It  will  exceedingly  confirm  them  in  the  service 
of  Satan.  It  will  render  ineffectual  the  means  that  should  do 
them  good.  It  will  keep  a  man  from  compassionating  his  own 
soul.  It  is  a  case  of  the  greatest  moment,  where  everlasting  sal- 
vation or  damnation  is  to  be  determined.  And  if  you  mistake 
till  death,  you  are  undone  for  ever.  Seeing,  then,  the  danger  is  so 
great,  what  wise  man  would  not  follow  the  search  of  his  heart, 
both  day  and  night,  till  he  were  assured  of  his  safety? — Consider 
how  small  the  labour  of  this  duty  is  in  comparison  of  that  sorrow 
which  followeth  its  neglect.  You  can  endure  to  toil  and  sweat 
from  year  to  year,  to  prevent  poverty,  and  why  not  spend  a  little 
time  in  self-examination,  to  prevent  eternal  misery?  By  neg- 
lecting this  duty,  you  can  scarce  do  Satan  a  greater  pleasure, 
nor  yourselves  a  greater  injury.  It  is  the  grand  design  of  the 
devil,  in  all  his  temptations,  to  deceive  you,  and  keep  you  igno- 
rant of  your  danger,  till  you  feel  the  everlasting  flames;  and 
will  you  join  with  him  to  deceive  yourself?  If  you  do  this  for 
him,  you  do  the  greatest  part  of  his  work.  And  hath  he  deserved 
so  well  of  you,  that  you  should  assist  him  in  such  a  design  as 
vour  damnation? — The  time  is  nigh  when  God  will  search  you. 
If  it  be  but  in  this  life  by  affliction,  it  will  make  you  wish 
that  you  had  tried  and  judged  yourselves,  that  you  might  have 
escaped  the  judgment  of  God.  It  was  a  terrible  voice  to  Adam, 
"  Where  art  thou  ?  Hast  thou  eaten  of  the  tree  ?" — And  to  Cain, 
"Where  is  thy  brother?"  Men  "consider  not  in  their  hearts, 
that  I,"  saith  the  Lord,  "  remember  all  their  wickedness ;  now 
their  own  doings  have  beset  them  about;  they  are  before  my 
face."  Consider  also  what  would  be  the  sweet  effects  of  this 
self-examination.  If  thou  be  upright  and  godly,  it  will  lead  thee 
straight  towards  assurance  of  God's  love;  if  thou  be  not,  though 
it  will  trouble  thee  at  the  present,  yet  it  will  tend  to  thy  happiness, 
and  at  length  lead  thee  to  the  assurance  of  that  happiness.  Is 
it  not  a  desirable  thing  to  know  what  shall  befall  us  hereafter? 
especially  what  shall  befall  our  souls?  and  what  place  and  state 
we  must  be  in  for  ever !  And  as  the  very  knowledge  itself  is 
desirable,  how  much  greater  will  the  comfort  be  of  that  certainty 
of  salvation  ?  What  sweet  thoughts  wilt  thou  have  of  God  ?  All 
that  greatness  and  justice,  which  is  the  terror  of  others,  will  be 
thy  joy.     How  sweet  may  be  thv  thoughts  of  Christ,  and  tho 


THE  SAINTS'  REST. 


121 


blood  he  hath  shed,  and  the  benefits  he  hath  procured  I  How 
welcome  will  the  word  of  God  be  to  thee,  and  "how  beautiful 
the  very  feet  of  those  that  bring  it!"  How  sweet  will  be  the 
promises  when  thou  art  sure  they  are  thine  own!  The  very 
threatenings  will  occasion  thy  comfort,  to  remember  that  thou 
hast  escaped  them.  What  boldness  and  comfort  mayst  thou 
then  have  in  prayer,  when  thou  canst  say,  "Our  Father,"  in 
full  assurance !  It  will  make  the  Lord's  supper  a  refreshing 
feast  to  thy  soul.  It  will  multiply  the  sweetness  of  every  com- 
mon mercy.  How  comfortably  mayst  thou  then  undergo  all 
afflictions !  How  will  it  sweeten  thy  forethoughts  of  death  and 
judgment,  of  heaven  and  hell!  How  lively  will  it  make  thee 
in  the  work  of  the  Lord,  and  how  profitable  to  all  around  thee ! 
What  vigour  will  it  infuse  into  all  thy  graces  and  affections, 
kindle  thy  repentance,  inflame  thy  love,  quicken  thy  desires,  and 
confirm  thy  faith,  be  a  fountain  of  continual  rejoicing,  overflow 
thy  heart  with  thankfulness,  raise  thee  high  in  the  delightful 
work  of  praise,  help  thee  to  be  heavenly-minded,  and  render 
thee  persevering  in  all !  All  these  sweet  effects  of  assurance 
would  make  thy  life  a  heaven  upon  earth. 

Though  I  am  certain  these  motives  have  weight  of  reason  in 
them,  yet  I  am  jealous,  reader,  lest  you  lay  aside  the  book,  as  if 
you  had  done,  and  never  set  yourself  to  the  practice  of  the  duty. 
The  case  in  hand  is  of  the  greatest  moment,  whether  thou  shalt 
everlastingly  live  in  heaven  or  hell.  I  here  request  thee,  in 
behalf  of  thy  soul;  nay,  I  charge  thee,  in  the  name  of  the  Lord 
that  thou  defer  no  longer,  but  take  thy  heart  to  task  in  gooa 
earnest,  and  think  with  thyself,  "Is  it  so  easy,  so  common,  and 
so  dangerous  to  be  mistaken?  Are  there  so  many  wrong  ways? 
Is  the  heart  so  deceitful  ?  Why,  then,  do  I  not  search  into  every 
corner,  till  I  know  my  state?  Must  I  so  shortly  undergo  the 
trial  at  the  bar  of  Christ?  And  do  I  not  presently  try  myself? 
What  a  case  were  I  in,  if  I  should  then  miscarry  ?  May  I  know 
by  a  little  diligent  inquiry  now;  and  do  I  stick  at  the  labour?" 
But  perhaps  thou  wilt  say,  "I  know  not  how  to  do  it."  In  that 
I  am  now  to  give  thee  directions ;  but,  alas !  it  will  be  in  vain, 
if  thou  art  not  resolved  to  practise  them.  Wilt  thou,  therefore, 
before  thou  goest  any  further,  here  promise,  before  the  Lord,  to 
set  thyself  upon  the  speedy  performance  of  the  duty,  according 
to  the  directions  I  shall  lay  down  from  the  word  of  God?  I 
11 


J22  0UR  TITLE  TO 

demand  nothing  unreasonable  or  impossible.  It  is  but  to  bestow 
a  few  hours,  to  know  what  shall  become  of  thee  for  ever.  If  a 
neighbour,  or  a  friend,  desire  but  an  hour's  time  of  thee  in  con- 
versation, or  business,  or  any  thing  in  which  thou  mayst  be  of 
service,  surely  thou  wouldst  not  deny  it;  how  much  less  shouldst 
thou  deny  this  to  thyself  in  so  great  an  affair !  I  pray  thee  to 
take  from  me  this  request,  as  if,  in  the  name  of  Christ,  I  presented 
it  to  thee  on  my  knees :  and  I  will  betake  me  on  my  knees  to  Christ 
again,  to  beg  that  he  will  persuade  thy  heart  to  the  duty. 

4.  The  directions  how  to  examine  thyself  are  such  as  these : — 
Empty  thy  mind  of  all  other  cares  and  thoughts,  that  they  may 
not  distract  or  divide  thy  mind.  This  work  will  be  enough  at 
once,  without  joining  others  with  it.  Then  fall  down  before  God 
in  hearty  prayer,  desiring  the  assistance  of  his  Spirit,  to  discover 
to  thee  the  plain  truth  of  thy  condition,  and  to  enlighten  thee  in 
the  whole  progress  of  this  work.  Make  choice  of  the  most  con- 
venient time  and  place.  Let  the  place  be  the  most  private,  and 
the  time  when  you  have  nothing  to  interrupt  you ;  and,  if  possi- 
ble, let  it  be  the  present  time.  Have  in  readiness,  either  in 
memory  or  writing,  some  Scriptures,  containing  the  descriptions 
of  the  saints,  and  the  gospel  terms  of  salvation;  and  convince 
thyself  thoroughly  of  their  infallible  truth.  Proceed  then  to  put 
the  question  to  thyself.  Let  it  not  be,  whether  there  be  any 
good  in  thee  at  all ;  nor,  whether  thou  hast  such  or  such  a  degree 
and  measure  of  grace ;  but  whether  such  or  such  a  saving  grace 
be  in  thee  in  sincerity  or  not.  If  thy  heart  draw  back  from  the 
work,  force  it  on.  Lay  thy  command  upon  it.  Let  reason 
interpose,  and  use  its  authority.  Yea,  lay  the  command  of  God 
upon  it,  and  charge  it  to  obey  upon  the  pain  of  his  displeasure. 
Let  conscience  also  do  its  office,  till  thy  heart  be  excited  to  the 
work. — Nor  let  thy  heart  trifle  away  the  time,  when  it  should  be 
diligently  at  the  work.  Do  as  the  psalmist;  "my  spirit  made 
diligent  search."  He  that  can  prevail  with  his  own  heart  shall 
also  prevail  with  God. — If,  after  all  thy  pains,  thou  art  not 
resolved,  then  seek  out  for  help.  Go  to  one  that  is  godly,  expe- 
rienced, able,  and  faithful,  and  tell  him  thy  case,  and  desire  his 
best  advice.  Use  the  judgment  of  such  a  one,  as  that  of  a  phy- 
sician for  thy  body;  though  this  can  afford  thee  no  full  certainty, 
yet  it  may  be  a  great  help  to  stay  and  direct  thee.  But  do  not 
make  it  a  pretmcp  to  put  oT  thy  own   self-examination.     Only 


THE    SAINTS'    REST.  ]  23 

use  it  as  one  of  the  last  remedies,  when  thy  own  endeavours  will 
not  serve.  When  thou  hast  discovered  thy  true  state,  pass  sen- 
tence  on  thyself  accordingly ;  either  that  thou  art  a  true  Christian, 
or  that  thou  art  not.  Pass  not  this  sentence  rashly,  nor  with 
self-flattery,  nor  with  melancholy  terrors ;  but  deliberately,  truly, 
and  according  to  thy  conscience,  convinced  by  Scripture  and 
reason.  Labour  to  get  thy  heart  affected  with  its  condition, 
according  to  the  sentence  passed  on  it.  If  graceless,  think  of 
thy  misery.  If  renewed  and  sanctified,  think  what  a  blessed 
state  the  Lord  hath  brought  thee  into.  Pursue  these  thoughts 
till  they  have  left  their  impression  on  thy  heart. — Write  this 
sentence  at  least  in  thy  memory — "  At  such  a  time,  upon  thorough 
examination,  I  found  my  state  to  be  thus,  or  thus."  Such  a 
record  will  be  very  useful  to  thee  hereafter.  Trust  not  to  this 
one  discovery,  so  as  to  try  no  more ;  nor  let  it  hinder  thee  in 
the  daily  search  of  thy  ways:  neither  be  discouraged,  if  the  trial 
must  be  often  repeated.  Especially  take  heed,  if  unregenerate, 
not  to  conclude  of  thy  future  state  by  the  present.  Do  not  say, 
"Because  I  am  ungodly,  I  shall  die  so;  because  I  am  a  hypo- 
crite, I  shall  continue  so."  Do  not  despair.  Nothing  but  thy 
unwillingness  can  keep  thee  from  Christ,  though  thou  hast  hith- 
erto abused  him,  and  dissembled  with  him. 

5.  Now  let  me  add  some  marks  by  which  you  may  try  your 
title  to  the  saints'  rest.  I  will  only  mention  these  two — taking 
God  for  thy  chief  good,  and  heartily  accepting  Christ  for  thy 
only  Saviour  and  Lord. 

Every  soul  that  hath  a  title  to  this  rest  doth  place  his  chief 
happiness  in  God.  This  rest  consisteth  in  the  full  and  glorious 
enjoyment  of  God.  He  that  maketh  not  God  his  chief  good  and 
ultimate  end,  is  in  heart  a  pagan  and  a  vile  idolater.  Let  me 
ask,  then,  Dost  thou  truly  account  it  thy  chief  happiness  to  enjoy 
the  Lord  in  glory,  or  dost  thou  not?  Canst  thou  say,  "The 
Lord  is  my  portion  ?  Whom  have  I  in  heaven  but  thee  ?  and 
there  is  none  upon  earth  that  I  desire  besides  thee!"  If  thou 
be  an  heir  of  rest,  it  is  thus  with  thee.  Though  the  flesh  will  be 
pleading  for  its  own  delights,  and  the  world  will  be  creeping  into 
thine  affections,  yet  in  thy  ordinary,  settled,  prevailing  judgment 
and  affections,  thou  preferrest  God  before  all  things  in  the  world. 
— Thou  makest  him  the  very  end  of  thy  desires  and  endeavouis. 
The  very  reason  why  thou  hearest,  and  prayest,  and  desirest  to 


124 


OUR  TITLE  TO 


live  on  earth,  is  chiefly  this,  that  thou  mayest  seek  the  Lord,  and 
make  sure  of  thy  rest.  Though  thou  dost  not  seek  it  so  zealously 
as  thou  shouldst,  yet  it  hath  the  chief  of  thy  desires  and  endeav- 
ours, so  that  nothing  else  is  desired  or  preferred  before  it.  Thou 
wilt  think  no  labour  or  suffering  too  great  to  obtain  it.  And 
though  the  flesh  may  sometimes  shrink,  yet  thou  art  resolved  and 
contented  to  go  through  all.  Thy  esteem  for  it  will  also  be  so 
high,  and  thy  affection  to  it  so  great,  that  thou  wouldst  not 
exchange  thy  title  to  it,  and  hopes  of  it,  for  any  worldly  good 
whatsoever.  If  God  should  set  before  thee  an  eternity  of  earthly 
pleasures  on  one  hand,  and  the  saints'  rest  on  the  other,  and  bid 
thee  take  thy  choice,  thou  wouldst  refuse  the  world,  and  choose  this 
rest.  But  if  thou  art  yet  unsanctified,  then  thou  dost  in  thy  heart 
prefer  thy  worldly  happiness  before  God  ;  and  though  thy  tongue 
may  say,  that  God  is  thy  chief  good,  yet  thy  heart  doth  not  so 
esteem  him.  For  the  world  is  the  chief  end  of  thy  desires  and 
endeavours.  Thy  very  heart  is  set  upon  it.  Thy  greatest  care 
and  labour  is  to  maintain  thy  credit,  or  fleshly  delights.  But  the 
life  to  come  hath  little  of  thy  care  or  labour.  Thou  didst  never 
perceive  so  much  excellency  in  that  unseen  glory  of  another 
world,  as  to  draw  thy  heart  after  it,  and  set  thee  a  labouring 
heartily  for  it.  The  little  pains  thou  bestowest  that  way  is  but 
in  the  second  place.  God  hath  but  the  world's  leavings;  only 
that  time  and  labour  which  thou  canst  spare  from  the  world,  or 
those  few,  cold,  and  careless  thoughts  which  follow  thy  constant, 
earnest,  and  delightful  thoughts  or  earthly  things.  Neither 
wouldst  thou  do  any  thing  at  all  for  heaven,  if  thou  knewest  how 
to  keep  the  world.  But  lest  thou  shouldst  be  turned  into  hell, 
when  thou  canst  keep  the  world  no  longer,  therefore  thou  wilt 
do  something.  For  the  same  reason  thou  thinkest  the  way  of 
God  too  strict,  and  wilt  not  be  persuaded  to  the  constant  labour 
of  walking  according  to  the  gospel  rule ;  and  when  it  comes  to 
the  trial,  that  thou  must  forsake  Christ,  or  thy  worldly  happiness, 
then  thou  wilt  venture  heaven  rather  than  earth,  and  so  wilfully 
deny  thy  obedience  to  God.  And  certainly,  if  God  would  but 
give  thee  leave  to  live  in  health  and  wealth  for  ever  on  earth, 
thou  wouldst  think  it  a  better  state  than  rest.  Let  them  seek  for 
heaven  that  would,  thou  wouldst  think  this  thy  chief  happiness. 
This  is  thy  case,  if  thou  art  yet  an  unregenerate  person,  and 
hast  no  title  to  the  saints'  rest. 


THE    SAINTS'    REST.  ]25 

And  as  thou  takest  God  for  thy  chief  good,  so  thou  dost  heartily 
accept  of  Christ  for  thy  only  Saviour  and  Lord,  to  bring  thee  to 
this  rest.  The  former  mark  was  the  sum  of  the  first  and  great 
command  of  the  law,  "Thou  shalt  love  the  Lord  thy  God  with 
all  thy  heart."  The  second  mark  is  the  sum  of  the  command  of 
the  gospel,  "Believe  in  the  Lord  Jesus  Christ,  and  thou  shalt  be 
saved."  And  the  performance  of  these  two  is  the  whole  of 
godliness  and  Christianity.  This  mark  is  but  the  definition  of 
faith.  Dost  thou  heartily  consent  that  Christ  alone  shall  be  thy 
Saviour?  and  no  further  trust  to  thy  duties  and  works,  than  as 
means  appointed  in  subordination  to  him?  and  looking  at  them  as 
not  in  the  least  measure  able  to  satisfy  the  curse  of  the  law,  or  as 
a  legal  righteousness,  or  any  part  of  it ;  but  consent  to  trust  thy 
salvation  on  the  redemption  made  by  Christ?  Art  thou  also 
content  to  take  him  for  thy  only  Lord  and  King,  to  govern  and 
guide  thee  by  his  laws  and  Spirit,  and  to  obey  him,  even  when 
he  commandeth  the  hardest  duties,  and  those  which  most  cross 
the  desires  of  the  flesh  ?  Is  it  thy  sorrow  when  thou  breakest 
thy  resolution  herein  ?  and  thy  joy  when  thou  keepest  closest  in 
obedience  to  him?  Wouldst  thou  not  change  thy  Lord  and  Mas- 
ter for  all  the  world  ?  Thus  is  it  with  every  true  Christian.  But 
if  thou  be  a  hypocrite,  it  is  far  otherwise.  Thou  mayst  call 
Christ  thy  Lord  and  thy  Saviour;  but  thou  never  foundest  thy- 
self so  lost  without  him,  as  to  drive  thee  to  seek  him  and  trust 
him,  and  lay  thy  salvation  on  him  alone.  At  least,  thou  didst 
never  heartily  consent  that  he  should  govern  thee  as  thy  Lord, 
nor  resign  up  thy  soul  and  life  to  be  ruled  by  him,  nor  take  his 
word  for  the  law  of  thy  thoughts  and  actions.  It  is  likely  thou 
art  content  to  be  saved  from  hell  by  Christ  when  thou  diest ; 
but,  in  the  mean  time,  he  shall  command  thee  no  further  than 
will  stand  with  thy  credit,  or  pleasure,  or  other  worldly  ends. 
And  if  he  would  give  thee  leave,  thou  hadst  far  rather  live  after 
the  world  and  flesh,  than  after  the  Word  and  Spirit.  And  though 
thou  mayst  now  and  then  have  a  motion  or  purpose  to  the  con- 
trary, yet  this  that  Ihave  mentioned  is  the  ordinary  desire  and 
choice  of  thy  heart.  Thou  art  therefore  no  true  believer  in  Christ ; 
for  though  thou  confess  him  in  words,  yet  in  works  thou  dost 
deny  him,  "  being  abominable,  and  disobedient,  and  unto  every 
good  work  reprobate."  This  is  the  case  of  those  that  shall  be 
shut  out  of  the  saints'  rest. 
11* 


126  0UR   TITLE   TO 

Observe,  it  is  the  consent  of  your  hearts,  or  wills,  which  I 
especially  lay  down  to  be  inquired  after.  I  do  not  ask,  whether 
thou  be  assured  of  salvation,  nor  whether  thou  canst  believe  that 
thy  sins  are  pardoned,  and  that  thou  art  beloved  of  God  in  Christ. 
These  are  no  parts  of  justifying  faith,  but  excellent  fruits  of  it, 
and  they  that  receive  them  are  comforted  by  them  :  but,  perhaps, 
thou  mayest  never  receive  them  while  thou  livest,  and  yet  be  a 
true  heir  of  rest.  Do  not  say  then,  "I  cannot  believe  that  my 
sins  are  pardoned,  or  that  I  am  in  God's  favour ;  and  therefore  I 
am  no  true  believer."  This  is  a  most  mistaken  conclusion. — 
The  question  is,  whether  thou  dost  heartily  accept  of  Christ,  that 
thou  mayest  be  pardoned,  reconciled  to  God,  and  so  saved.  Dost 
thou  consent  that  he  shall  be  thy  Lord,  who  hath  bought  thee, 
and  that  he  shall  bring  thee  to  heaven  in  his  own  way?  This  is 
justifying,  saving  faith,  and  the  mark  by  which  thou  must  try 
thyself.  Yet  still  observe,  that  all  this  consent  must  be  hearty 
and  real,  not  feigned  or  with  reservations.  It  is  not  saying,  as 
that  dissembling  son,  "I  go,  sir;  and  went  not."  If  any  have 
more  of  the  government  of  thee  than  Christ,  thou  art  not  his 
disciple.  I  am  sure  these  two  marks  are  such  as  every  Chris- 
tian hath,  and  none  but  sincere  Christians.  O  that  the  Lord 
would  now  persuade  thee  to  the  close  performance  of  this  self- 
trial  !  that  thou  mayst  not  tremble  with  horror  of  soul,  when  the 
Judge  of  all  the  world  shall  try  thee  ;  but  be  so  able  to  prove  thy 
title  to  rest,  that  the  prospect  and  approach  of  death  and  judgment 
may  raise  thy  spirits,  and  fill  thee  with  joy. 

On  the  whole,  if  Christians  would  have  comforts  that  will  not 
deceive  them,  let  them  make  it  the  great  labour  of  their  lives  to 
grow  in  grace,  to  strengthen  and  advance  the  interest  of  Christ 
in  their  souls,  and  to  weaken  and  subdue  the  interest  of  the  flesh. 
Deceive  not  yourselves  with  a  persuasion,  that  Christ  hath  done 
all,  and  left  you  nothing  to  do.  To  overcome  the  world,  the 
flesh,  and  the  devil,  and,  in  order  to  that,  to  stand  always  armed 
upon  our  watch,  and  valaintly  and  patiently  to  fight  it  out,  is  of 
great  importance  to  our  assurance  and  salvation.  Indeed,  it  is 
so  great  a  part  of  our  baptismal  vow,  that  he  who  performeth  it 
not  is  no  more  than  a  nominal  Christian.  Not  to  every  one  that 
presumptuously  believeth,  but  "to  him  that  overcometh,  will 
Chri&i;  give  to  eat  of  the  hidden  manna,  and  will  give  him  a  white 
str-ie,   and   in   the   stone  a  new  name  written,  which  no  maa 


THE    SAINTS'   REST.  127 

knoweth,  saving  he  that  receiveth  it;  he  shall  eat  of  the  tree 
of  life,  which  is  in  the  midst  of  the  paradise  of  God,  and  shall 
not  be  hurt  "of  the  second  death.  Christ  will  confess  his  name 
before  his  Father,  and  before  his  angels,  and  make  him  a  pillar 
in  the  temple  of  God,  and  he  shall  go  no  more  out;  and  will 
write  upon  him  the  name  of  his  God,  and  the  name  of  the  city 
of  his  God,  which  is  New  Jerusalem,  which  cometh  down  out  of 
heaven  from  his  God,  and  will  write  upon  him  his  new  name." 
Yea,  "He  will  grant  to  him  to  sit  with  him  on  his  throne,  even  as 
he  also  overcame,  and  is  set  down  with  his  Father  on  his  throne 
He  that  hath  an  ear,  let  him  hear  what  the  Spirit  saith  unto  the 
churches." 


CHAPTER    IX. 

THE  DUTY  OF  THE  PEOPLE  OF  GOD  TO  EXCITE  OTHEKS  TO  SEEK 
THIS  REST. 

The  author  laments  that  Christians  do  so  little  to  help  others  to  obtain  the  saints' rest: 
I.  Shows  the  nature  of  this  duty;  particularly— 1.  In  having  our  hearts  affected  with 
the  misery  of  our  brethren's  souls ;  2.  In  taking  all  opportunities  to  instruct  them  in  the 
way  of  salvation;  3.  In  promoting  their  profit  by  public  ordinances.  II.  Assigns  vari- 
ous reasons  why  this  duty  is  so  much  neglected,  and  answers  some  objections  against  it. 
Then— HI.  Urges  to  the  discharge  of  it  by  several  considerations:  1.  Addressed  to  such 
as  have  knowledge,  learning,  and  utterance ;  2.  Those  that  are  acquainted  with  sinners ; 
3.  Physicians  that  attend  dying  men  ;  4.  Persons  of  wealth  and  power;  5.  Ministers; 
G.  And  those  that  are  intrusted  with  the  care  of  children  and  servants.  The  chapter 
concludes  with  an  earnest  request  to  Christian  parents  to  be  faithful  to  their  trust. 

Hath  God  set  before  us  such  a  glorious  prize  as  the  saints' 
rest,  and  made  us  capable  of  such  inconceivable  happiness? 
Why,  then,  do  not  all  the  children  of  this  kingdom  exert  them- 
selves more  to  help  others  to  the  enjoyment  of  it?  Alas!  how 
little  are  poor  souls  about  us  beholden  to  most  of  us !  We  see 
the  glory  of  the  kingdom,  and  they  do  not;  we  see  the  misery 
of  those  that  are  out  of  it,  and  they  do  not;  we  see  some  wan- 
dering  quite  out  of  the  way,  and  know,  if  they  hold  on,  they 
can  never  come  there;  and  they  themselves  discern  it  not.  And 
yet  we  will  dot  seriously  show  them  their  danger  and  error,  and 
help  to  bring  them  into  the  way,  that  they  may  live.  Alas  !  how 
few  Christians  are  there  to  be  found,  that  set  themselves  with 
all  their  might  to  save  souls!  No  thanks  to  us,  if  heaven  be 
not  empty,  and  if  the  souls  of  our  brethren  perish  not  for  ever. 


J28  EXCITEMENT   TO   SEEK 

Considering  how  important  this  duty  is,  to  the  glory  of  God,  and 
the  happiness  of-men.  I  will  show — how  it  is  to  be  performed  ;— 
why  it  is  so  much  neglected  ; — and  then  offer  some  considerations 
to  persuade  to  it. 

First.  The  duty  of  exciting  and  helping  others  to  discern  their 
title  to  the  saints'  rest.  This  does  not  mean  that  every  man 
should  turn  a  public  preacher,  or  that  any  should  go  beyond  the 
bounds  of  their  particular  callings ;  much  less  does  it  consist  in 
promoting  a  party  spirit;  and,  least  of  all,  in  speaking  against 
men's  faults  behind  their  backs,  and  be  silent  before  their  faces. 
This  duty  is  of  another  nature,  and  consists  of  the  following 
things; — in  having  our  hearts  affected  with  the  misery  of  our 
brethren's  souls — in  taking  all  opportunities  to  instruct  them  in 
the  way  of  salvation — and  in  promoting  their  profit  by  public 
ordinances. 

1.  Our  hearts  must  oe  affected  with  the  misery  of  our  brethren's 
souls.  We  must  be  compassionate  towards  them,  and  yearn  after 
their  recovery  and  salvation.  If  we  earnestly  long  after  their 
conversion,  and  our  hearts  were  solicitious  to  do  them  good,  it 
would  set  us  on  work,  and  God  would  usually  bless  it. 

2.  We  must  take  every  opportunity  that  we  possibly  can,  to 
instruct  them  how  to  attain  salvation.  If  the  person  be  ignorant, 
labour  to  make  him  understand  the  chief  happiness  of  man ;  how 
far  he  was  once  possessed  of  it;  the  convenant  God  then  made 
with  him;  how  he  broke  it;  what  penalty  he  incurred;  and 
what  misery  he  brought  himself  into :  teach  him  his  need  of  a 
Redeemer ;  how  Christ  did  mercifully  interpose,  and  bear  the 
penalty;  what  the  new  covenant  is;  how  men  are  drawn  to 
Christ;  and  what  are  the  riches  and  privileges  which  believers 
have  in  him.  If  he  is  not  moved  by  these  things,  then  show 
him  the  excellency  of  the  glory  he  neglects ;  the  extremity  and 
eternity  of  the  torments  of  the  damned ;  the  justice  of  enduring 
them  for  wilfully  refusing  grace ;  the  certainty,  nearness,  and 
terrors  of  death  and  judgment;  the  vanity  of  all  things  below; 
the  sinfulnes  of  sin  ;  the  preciousness  of  Christ ;  the  necessity  of 
regeneration,  faith,  and  holiness,  and  the  true  nature  of  them. 
If,  after  all,  you  find  him  entertaining  false  hopes,  then  urge  him- 
to  examine  his  state ;  show  him  the  necessity  of  doing  so ;  help 
him  in  it;  nor  leave  him  till  you  have  convinced  him  of  his 
misery  and  remedy.     Show  him  how  vain  and  destructive  it  is 


THE    SAINTS'    REST. 


120 


to  join  Christ  and  his  duties,  to  compose  his  justifying  righteous- 
ness. Yet  be  sure  to  draw  him  to  the  use  of  all  means ;  such 
as  hearing  and  reading  the  word,  calling  upon  God,  and  associ- 
ating with  the  godly:  persuade  him  to  forsake  sin,  avoid  all 
temptations  to  sin,  especially  evil  companions,  and  to  wait  patiently 
on  God  in  the  use  of  means,  as  the  way  in  which  God  will  be 
found. 

But,  because  the  manner  of  performing  this  work  is  of  great 
moment,  observe  therefore  these  rules: — Enter  upon  it  with 
right  intentions.  Aim  at  at  the  glory  of  God  in  the  person's 
salvation.  Do  it  not  to  get  a  name,  or  esteem  to  thyself,  or  to 
bring  men  to  depend  upon  thee,  or  to  get  thee  followers ;  but  in 
obedience  to  Christ,  in  imitation  of  him,  and  tender  love  to  men's 
souls.  Do  not  as  those  who  labour  to  reform  their  children  or 
servants  from  such  things  as  are  against  their  own  profit  or 
humour,  but  never  seek  to  save  their  souls  in  the  way  which 
God  hath  appointed.  Do  it  speedily.  As  you  would  not  have 
them  delay  their  return,  do  not  you  delay  to  seek  their  return. 
While  you  are  purposing  to  teach  and  help  him,  the  man  goes 
deeper  in  debt;  wrath  is  heaping  up;  sin  taking  root;  custom 
fastens  him ;  temptations  to  sin  multiply ;  conscience  grows 
seared  ;  the  heart  hardened  ;  the  devil  rules  ;  Christ  is  shut  out; 
the  Spirit  is  resisted  ;  God  is  daily  dishonoured ;  his  law  violated  ; 
he  is  without  a  servant,  and  that  service  from  him  which  He 
should  have  ;  time  runs  on ;  death  and  judgment  are  at  the  door ; 
and  what  if  the  man  die,  and  drop  into  hell,  while  you  are  pur- 
posing  to  prevent  it?  If  in  the  case  of  his  bodily  distress,  you 
"must  not  say  to  him,  Go,  and  come  again,  and  to-morrow  I  will 
give,"  when  thou  hast  it  by  thee ;  how  much  less  may  you  delay 
the  succour  of  his  soul !  that  physician  is  no  better  than  a  mur- 
derer, who  negligently  delayeth  till  his  patient  be  dead  or  past 
cure.  Lay  by  excuses,  then,  and  all  lesser  business,  and  "  exhort 
one  another  daily,  while  it  is  called  to-day ;  lest  any  be  hardened 
through  the  deceitfulness  of  sin."  Let  your  exhortation  proceed 
from  compassion  and  love.  To  jeer  and  scoff,  to  rail  and  vilify, 
is  not  a  likely  way  to  reform  men  or  convert  them  to  God.  Go 
to  poor  sinners  with  tears  in  your  eyes,  that  they  may  see  you 
believe  them  to  be  miserable,  and  that  you  unfeignedly  pity 
their  case.  Deal  with  them  with  earnest,  humble  entreaties. 
Let  them  perceive,  it  is  the  desire  of  your  hearts  to  do  them 


130  EXCITEMENT   TO   SEEK 

good :  that  you  have  no  other  end  but  their  everlasting  happi- 
ness ;  and  that  it  is  your  sense  of  their  danger,  and  your  love  to 
their  souls,  that  forceth  you  to  speak;  even  because  you  "knew 
the  terrors  of  the  Lord,"  and  for  fear  you  should  see  them  in 
eternal  torments.  Say  to  them  "Friend,  you  know  I  seek  no 
advantage  of  my  own :  the  method  to  please  you,  and  keep  your 
friendship,  were  to  soothe  you  in  your  way,  or  let  you  alone ; 
but  love  will  not  suffer  me  to  see  you  perish,  and  be  silent.  I 
seek  nothing  at  your  hands,  but  that  which  is  necessary  to  your 
own  happiness.  It  is  yourself  that  will  have  the  gain  and  com- 
fort, if  you  come  to  Christ." 

If  we  were  thus  to  go  to  every  ignorant  and  wicked  neigh- 
bour, what  blessed  fruit  should  we  quickly  see ! — Do  it  with  all 
possible  plainness  and  faithfulness.  Do  not  make  their  sins  less 
than  they  are,  nor  encourage  them  in  a  false  hope.  If  you  see 
the  case  dangerous,  speak  plainly:  "Neighbour,  I  am  afraid 
God  hath  not' yet  renewed  your  soul;  I  doubt  you  are  not  yet 
recovered  *  from  the  power  of  Satan  to  God ;'  I  doubt  you  have 
not  chosen  Christ  above  all,  nor  unfeignedly  taken  him  for  your 
sovereign  Lord.  If  you  had,  surely  you  durst  not  so  easily 
disobey  him,  nor  neglect  his  worship  in  your  family,  and  in 
public :  you  could  not  so  eagerly  follow  the  world,  and  talk  of 
nothing  but  the  things  of  the  world.  If  you  were  "in  Christ," 
you  would  be  'a  new  creature;  old  things'  would  be  *  passed 
away,  and  all  things'  would  'become  new.'  You  would  have 
new  thoughts,  new  talk,  new  company,  new  endeavours,  and  a 
new  conversation.  Certainly,  without  these  you  can  never  be 
saved :  you  may  think  otherwise,  and  hope  otherwise  as  long  as 
you  will,  but  your  hopes  will  all  deceive  you,  and  perish  with 
you."  Thus  must  you  deal  faithfully  with  men,  if  ever  you 
intend  to  do  them  good.  It  is  not  in  curing  men's  souls,  as  in 
curing  their  bodies,  where  they  must  not  know  their  danger,  lest 
it  hinder  the  cure.  They  are  here  agents  in  their  own  cure ; 
and  if  they  know  not  their  misery,  they  will  never  bewail  it,  nor 
know  their  need  of  a  Saviour.  Do  it  also  seriously,  zealously, 
and  effectually.  Labour  to  make  men  know  that  heaven  and 
hell  are  not  matters  to  be  played  with,  or  passed  over  with  a  few 
careless  thoughts.  '■  It  is  most  certain,  that  one  of  these  days 
thou  shalt  be  in  everlasting  joy  or  torment:  and  doth  it  not 
awaken  thee?     Are  there  so  few  that  find  the  way  of  life?  so 


THE   SAINTS'   REST.  J3j 

many  that  go  the  way  of  death?  Is  it  so  hard  to  escape?  so 
easy  to  miscarry?  and  yet  do  you  sit  still  and  trifle?  What  do 
you  mean?  The  world  is  passing  away  :  its  pleasures,  honours, 
and  profits,  are  fading  and  leaving  you  :  eternity  is  a  little  before 
you:  God  is  just  and  jealous:  his  threatenings  are  true:  the 
great  day  will  be  terrible  :  time  runs  on  :  your  life  is  uncertain  : 
you  are  far  behindhand  :  your  case  is  dangerous :  if  you  die 
to-morrow,  how  unready  are  you!  With  what  terror  will  your 
souls  go  out  of  your  bodies!  And  do  you  yet  loiter?  Consider, 
God  is  all  this  while  waiting  your  leisure:  his  patience  beareth  : 
his  long-suffering  forbeareth  :  his  mercy  entreateth  you  :  Christ 
offereth  you  his  blood  and  merits :  the  Spirit  is  persuading  :  con- 
science is  accusing :  Satan  waits  to  have  you.  This  is  your 
time ;  now  or  never.  Had  you  rather  burn  in  hell,  than  repent  on 
earth?  have  devils  your  tormentors,  than  Christ  your  governor? 
Will  you  renounce  your  part  in  God  and  glory,  rather  than 
renounce  your  sins?  O,  friends,  what  do  you  think  of  these 
things?  God  hath  made  you  men;  do  not  renounce  your  reason 
where  you  should  chiefly  use  it."  Alas!  it  is  not  a  few  dull 
words  between  jest  and  earnest,  between  sleep  and  awake,  that 
will  rouse  a  dead-hearted  sinner.  If  a  house  be  on  fire,  you  will 
not  make  a  cold  oration  on  the  nature  and  danger  of  fire,  but 
will  run,  and  cry,  "Fire!  fire!"  To  tell  a  man  of  his  sins 
as  softly  as  Eli  did  his  sons;  or  to  reprove  him  as  gently  as 
Jehoshaphat  did  Ahab,  "Let  not  the  king  say  so;"  usually  doth 
as  much  harm  as  good.  Loathness  to  displease  men  makes  us 
undo  them. 

Yet,  least  you  run  into  extremes,  I  advise  you  to  do  it  with 
prudence  and  discretion. — Choose  the  fittest  season.  Deal  not 
with  men  when  they  are  in  a  passion,  or  where  they  will  take 
it  for  a  disgrace.  When  the  earth  is  soft,  the  plough  will  -enter. 
Take  a  man  when  he  is  under  affliction,  or  newly  impressed 
under  a  sermon.  Christian  faithfulness  requires  us,  not  only  to 
do  good  when  it  falls  in  our  way,  but  to  watch  for  opportunities. 
Suit  yourselves  also  to  the  quality  and  temper  of  the  person. 
You  must  deal  with  the  ingenious  more  by  argument  than  per- 
suasion. There  is  need  of  both  to  the  ignorant.  The  affections 
of  the  convinced  should  be  chiefly  excited.  The  obstinate  must 
be  sharply  reproved.  The  timorous  must  be  dealt  with  tenderly. 
Love,  and  plainness,  and  seriousness,  take  with  all ;  but  words 


132  EXCITEMENT   TO    SEEK. 

of  terror  some  can  scarce  bear.  Use  also  the  apiest  expres. 
sions.  Unseeming  language  makes  the  hearers  loathe  the  food 
they  should  live  by ;  especially  if  they  be  men  of  curious  ears, 
and  carnal  hearts. — Let  all  your  reproofs  and  exhortations  be 
backed  with  the  authority  of  God.  Let  sinners  be  convinced 
that  you  speak  not  of  your  own  head.  Turn  them  to  the  very 
chapter  and  verse  where  their  sin  is  condemned,  and  their 
duty  commanded.  The  voice  of  man  is  contemptible,  but  the 
voice  of  God  is  awful  and  terrible.  They  may  reject  your 
words,  that  dare  not  reject  the  words  of  the  Almighty. — Be  fre- 
quent with  men  in  this  duty  of  exhortation.  If  we  are  "always 
to  pray,  and  not  to  faint,"  because  God  will  have  us  importunate 
with  himself;  the  same  course,  no  doubt,  will  be  most  prevailing 
with  men.  Therefore  we  are  commanded  "to  exhort  one  another 
daily;"  and  "with  all  long-suffering."  The  fire  is  not  always 
brought  out  of  the  flint  at  one  stroke ;  nor  men's  affections  kin- 
dled at  the  first  exhortation.  And  if  they  were,  yet  if  they  be 
not  followed,  they  will  soon  grow  cold  again.  Follow  sinners 
with  your  loving  and  earnest  entreaties,  and  give  them  no  rest 
in  their  sin.  This  is  true  charity,  the  way  to  save  men's  souls, 
and  will  afford  you  comfort  upon  review. — Strive  to  bring  all 
your  exhortations  to  an  issue.  If  we  speak  the  most  convincing 
words,  and  all  our  care  is  over  with  our  speech,  we  shall  seldom 
prosper  in  our  labours:  but  God  usually  blesses  their  labours, 
whose  very  heart  is  set  upon  the  conversion  of  their  hearers,  and 
who  are  therefore  inquiring  after  the  success  of  their  work.  If 
you  reprove  a  sin,  cease  not  till  the  sinner  promises  you  to  leave  it, 
and  avoid  the  occasion  of  it.  If  you  are  exhorting  to  a  duty,  urge 
for  a  promise  to  set  upon  it  presently.  If  you  would  draw  men 
to  Christ,  leave  not  till  you  have  made  them  confess  the  misery 
of  their  present  unregenerate  state,  and  the  necessity  of  Christ, 
and  of  a  change,  and  have  promised  you  to  fall  close  to  the  use 
of  means.  O,  that  all  Christians  would  take  this  course  with 
all  their  neighbours  that  are  enslaved  to  sin,  and  strangers  to 
Christ !— Once  more,  be  sure  your  example  exhorts  as  well  as 
your  words.  Let  them  see  you  constant  in  all  the  duties  you 
persuade  them  to.  Let  them  see  in  your  lives  that  superiority 
to  the  world  which  your  lips  recommend.  Let  them  see,  by 
your  constant  labours  for  heaven,  that  you  indeed  believe  what 
you  would  have  them  believe.     A  holy  and  heavenly  life  is  a 


THE    SAINTS     REST.  ]  flfc 

continual  pain  to  the  consciences  of  sinners  around  you,  and 
continually  solicits  them  to  change  their  course. 

3.  Besides  the  duty  of  private  admonition,  you  must  endeav- 
our to  help  men  to  profit  by  the  public  ordinances.  In  order  to 
that — endeaAour  to  procure  for  them  faithful  ministers,  where 
they  are  wanting.  "How shall  they  hear  without  a  preacher?" 
Improve  your  interest  and  diligence  to  this  end,  till  you  prevail. 
Extend  your  purses  to  the  utmost.  How  many  souls  may  be 
saved  by  the  ministry  you  have  procured  !  It  is  a  higher  and 
nobler  charity,  than  relieving  their  bodies.  What  abundance 
of  good  might  great  men  do,  if  they  would  support  in  academ- 
ical education  such  youth  as  they  have  first  carefully  chosen  for 
their  integrity  and  piety,  till  they  should  be  fit  for  the  ministry! 
And  when  a  faithful  ministry  is  obtained,  help  poor  souls  to 
receive  the  fruit  of  it.  Draw  them  constantly  to  attend  it. 
Remind  them  often  what  they  have  heard ;  and,  if  it  be  possible, 
let  them  hear  it  repeated  in  their  families  or  elsewhere.  Promote 
their  frequent  meeting  together,  besides  publicly  in  the  congre- 
gation ;  not  as  a  separate  church,  but  as  a  part  of  the  church, 
more  diligent  than  the  rest  in  redeeming  time,  and  helping  the 
souls  of  each  other  heaven-ward.  Labour  also  to  keep  the 
ordinances  and  ministry  in  esteem.  No  man  will  be  much 
wrought  on  by  that  which  he  despiseth.  An  apostle  says,  "  We 
beseech  you,  brethren,  to  know  them  who  labour  among  you, 
and  are  over  you  in  the  Lord,  and  admonish  you ;  and  to  esteem 
them  very  highly  in  love  for  their  work's  sake." 

Secondly.  Let  us  inquire,  what  may  be  the  causes  of  the  gross 
neglect  of  this  duty ;  that  the  hindrances,  being  discovered,  may 
the  more  easily  be  overcome. 

One  hindrance  is,  men's  own  sin  and  guilt.  They  have  not 
themselves  been  ravished  with  heavenly  delights;  how  then 
should  they  draw  others  so  earnestly  to  seek  them?  They 
have  not  felt  their  own  lost  condition,  nor  their  need  of  Christ, 
nor  the  renewing  work  of  the  Spirit;  how  then  can  they  dis- 
cover these  to  others?  They  are  guilty  of  the  sins  they  should 
reprove,  and  this  makes  them  ashamed  to  reprove. — Another  is, 
a  secret  infidelity  prevailing  in  men's  hearts.  Did  we  verily 
believe  that  all  the  unregenerate  and  unholy  shall  be  eternally 
tormented,  how  could  we  hold  our  tongues,  or  avoid  bursting 
into  tears,  when  we  look  them  in  the  face,  especially  when  thel 
12 


134  EXCITEMENT  TO   SEE 

are  our  near  and  dear  friends]  Thus  doth 
sume  the  vigour  of  each  grace  and  duty.  O,  Christians!  n  yu^ 
did  verily  believe  that  your  ungodly  neighbours,  wife,  husband, 
or  child,  should  certainly  lie  for  ever  in  hell,  except  they  be 
thoroughly  changed  before  death  shall  snatch  them  away,  would 
not  this  make  you  address  them  day  and  night  till  they  were 
persuaded?  Were  it  not  for  this  cursed  unbelief,  our  own  and 
our  neighbour's  souls  would  gain  more  by  us  than  they  do. — 
These  attempts  are  also  much  hindered  by  our  want  of  charity 
and  compassion  for  men's  souls.  We  look  on  miserable  souls, 
and  pass  by,  as  the  priest  and  Levite  by  the  wounded  man. 
What  though  the  sinner,  wounded  by  sin,  and  captivated  by 
Satan,  do  not  desire  thy  help  himself;  yet  his  misery  cries  aloud. 
If  God  had  not  heard  the  cry  of  our  miseries,  before  he  heard 
the  cry  of  our  prayers,  and  been  moved  by  his  own  pity  before 
he  was  moved  by  our  importunity,  we  might  long  have  continued 
the  slaves  of  Satan.  You  will  pray  to  God  for  them,  to  open 
their  eyes,  and  turn  their  hearts;  and  why  not  endeavour  their 
conversion,  if  you  desire  it?  And  if  you  do  not  desire  it, 
why  do  you  ask  it?  Why  do  you  not  pray  them  to  consider 
and  return,  as  well  as  pray  to  God  to  convert  and  turn  them? 
If  you  should  see  your  neighbour  fallen  into  a  pit,  and  should 
pray  to  God  to  help  him  out,  but  neither  put  forth  your  hand  to 
help  him,  nor  once  direct  him  to  help  himself,  would  not  any 
man  censure  you  for  your  cruelty  and  hypocrisy?  It  is  as 
true  of  the  soul  as  of  the  body.  If  any  man  "seeth  his  brother 
have  need,  and  shutteth  up  his  bowels  of  compassion  from  him, 
how  dwelleth  the  love  of  God  in  him  Vs  or  what  love  hath  he  to  his 
brother's  soul? — We  are  also  hindered  by  a  base,  man-pleasing 
disposition.  We  are  so  desirous  to  keep  in  credit  and  favour 
with  men,  that  it  makes  us  most  unconscionably  neglect  our  own 
duty.  He  is  a  foolish  and  unfaithful  physician  that  will  let  a 
sick  man  die  for  fear  of  troubling  him.  If  our  friends  are  dis- 
tracted, we  please  them  in  nothing  that  tends  to  their  hurt.  And 
yet  when  they  are  beside  themselves  in  point  of  salvation,  and 
in  their  madness  posting  on  to  damnation,  we  will  not  stop  them 
for  fear  of  displeasing  them.  How  can  we  be  Christians  that 
"love  the  praise  of  men  more  than  the  praise  of  God?"  For, 
if  we  "seek  to  please  men,  we  shall  not  be  the  servants  of 
Christ." — It  is  common  to  be  hindered  by  sinful  bashfulness.4 


THE   SAINTS'   REST.  13^ 

When  we  should  shame  men 'out  of  their  sins,  we  are  our- 
selves ashamed  of  our  duties.  May  not  these  sinners  condemn 
us,  when  they  blush  not  to  swear,  be  drunk,  or  neglect  the  wor- 
ship of  God;  and  we  blush  to  tell  them  of  it,  and  persuade 
them  from  it?  Bashfulness  is  unseemly  in  cases  of  necessity. 
It  is  not  a  work  to  be  ashamed  of,  to  obey  God  in  persuading 
men  from  their  sins  to  Christ.  Reader,  hath  not  thy  conscience 
told  thee  of  thy  duty  many  a  time,  and  put  thee  on  to  speak  to 
poor  sinners;  and  yet  thou  hast  been  ashamed  to  open  thy 
mouth,  and  so  let  them  go  alone  to  sink  or  swim?  O  read 
and  tremble,  "Whosoever  shall  be  ashamed  of  me,  and  of  my 
words,  in  this  adulterous  and  sinful  generation,  of  him  also  shall 
the  Son  of  man  be  ashamed,  when  he  cometh  in  the  glory  of  his 
Father,  with  the  holy  angels."  An  idle  and  impatient  spirit 
hindereth  us.  It  is  an  ungrateful  work,  and  sometimes  makes 
men  our  enemies.  Besides,  it  seldom  succeeds  at  the  first,  except 
it  be  followed  on.  You  must  be  long  teaching  the  ignorant,  and 
persuading  the  obstinate.  We  consider  not  what  patience  God 
used  towards  us  when  we  were  in  our  sins.  Woe  to  us  if  God 
had  been  as  impatient  with  us  as  we  are  with  others. — Another 
hindrance  is,. self-seeking.  "All  seek  their  own,  not  the  things 
which  are  Jesus  Christ's,"  and  their  brethren's. — With  many, 
pride  is  a  great  impediment.  If  it  were  to  speak'  to  a  great  man, 
and  it  would  not  displease  him,  they  would  do  it ;  but  to  go  among 
the  poor,  and  take  pains  with  them  in  their  cottages,  Where  is  the 
person  that  will  do  it?  Many 'will  rejoice  in  being  instrumental 
to  convert  a  gentleman,  and  they  have  good  reason  ;  but  overlook 
the  multitude,  as  if  the  souls  of  all  were  not  alike  to  God.  Alas ! 
these  men  little  consider  how  low  Christ  stooped  to  us!  Few 
rich,  and  noble,  and  wise,  are  called.  It  is  the  poor  that  receive 
the  glad  tidings  of  the  gospel. — And  with  some,  their  ignorance 
of  the  duty  hindereth  them  from  performing  it.  Either  they 
know  it  not  to  be  a  duty,  or  at  least  not  to  be  their  duty.  If  this 
be  thy  case,  reader,  I  am  in  hope  thou  art  now  acquainted  with 
thy  duty,  and  will  set  upon  it. 

Do  not  object  to  this  duty,  that  you  are  unable  to  manage  an 
exhortation;  but  either  set  those  on  the  work  who  are  more  able, 
or  faithfully  and  humbly  use  the  small  ability  you  have,  and  tell 
them,  as  a  weak  man  may  do,  what  God  says  in  his  word. — 
Dscline  not  the  duty,  because  it  is  your  superior  who  needs 


13Q  EXCITEMENT   TO    SEEK 

advice  and  exhortation.  Order  must  be  dispensed  with  in  cases 
of  necessity.  Though  it  be  a  husband,  a  parent,  a  minister, 
you  must  teach  him  in  such  a  case.  If  parents  are  in  want, 
children  must  relieve  them.  If  a  husband  be  sick,  the  wife 
must  fill  up  his  place  in  family  affairs.  If  the  rich  are  re- 
duced to  beggary,  they  must  receive  charity.  If  the  physician 
be  sick,  somebody  must  look  to  him.  So  the  meanest  servant 
must  admonish  his  master,  and  the  child  his  parent,  and  the  wife 
her  husband,  and  the  people  their  minister ;  so  that  it  be  done 
when  there  is  real  need,  and  with  all  possible  humility,  modesty, 
and  meekness. — Do  not  say,  this  will  make  us  all  preachers ; 
for  every  good  Christian  is  a  teacher,  and  has  a  charge  of  his 
neighbour's  soul.  Every  man  is  a  physician,  when  a  regular 
physician  cannot  be  had,  and  when  the  hurt  is  so  small  that  any 
man  may  relieve  it ;  and  in  the  same  cases  every  man  must  be 
a  teacher. — Do  not  despair  of  success.  Cannot  God  give  it? 
And  must  it  not  be  by  means? — Do  not  plead;  it  will  only  be 
casting  pearls  before  swine.  When  you  are  in  danger  to  be 
torn  in  pieces,  Christ  would  have  you  forbear;  but  what  is  that 
to  you  that  are  in  no  such  danger?  As  long  as  they  will  hear, 
you  have  encouragement  to  speak,  and  may  not  cast  them  off  as 
contemptible  swine. — Say  not,  "It  is  a  friend  on  whom  I  much 
depend,  and,  by  telling  him  his  sin  and  misery,  I  may  lose  his 
love,  and  be  undone."  Is  his  love  more  to  be  valued  than  his 
safety?  or  thy  own  benefit  by  him,  than  the  salvation  of  his  soul? 
or  wilt  thou  connive  at  his  damnation  because  he  is  thy  friend  ? 
Is  that  thy  best  requital  of  his  friendship?  Hadst  thou  rather 
he  should  burn  in  hell  for  ever,  than  thou  shouldst  lose  his  favour, 
or  the  maintenance  thou  hast  from  him. 

Thirdly.  But  that  all  who  fear  God  may  be  excited  to  do  their 
utmost  to  help  others  to  this  blessed  rest,  let  me  entreat  you  to 
consider  the  following  motives : — As,  for  instance,  not  only  nature, 
but  especially  grace,  disposes  the  sou^  to  be  communicative  of 
good ;  therefore  to  neglect  this  work  is  a  sin  both  against  nature 
and  grace.  Would  you  not  think  him  unnatural  that  would  suffer 
his  children  or  neighbours  to  starve  in  the  streets,  while  he  has 
provision  at  hand?  And  is  not  he  more  unnatural,  that  will  let 
them  eternally  perish,  and  not  open  his  mouth  to  save  them? 
An. unmerciful,  cruel  man  is  a  monster  to  be  abhorred  of  all. 
If  God  had  bid  you  give  them  all  your  estates,-  or  lay  down 


THE   SAINTS'  REST 


13, 


your  lives  to  save  them,  you  would  surely  have  refused,  when 
you  will  not  bestow  a  little  breath  to  save  them.  Is  not  the  soul 
of  a  husband,  or  wife,  or  child,  or  neighbour,  worth  a  few  words ! 
Cruelty  to  men's  bodies  is  a  most  damnable  sin  ;  but  to  their 
souls  much  more,  as  the  soul  is  of  greater  worth  than  the  body, 
and  eternity  than  time.  Little  know  you  what  many  a  soul  may 
now  be  feeling  in  hell,  who  died  in  their  sins,  for  want  of  your 
faithful  admonition. — Consider  what  Christ  did  towards  the  sav- 
ing of  souls.  He  thought  them  worth  his  blood ;  and  shall  we 
not  think  them  worth  our  breath?  Will  you  not  do  a  little 
where  Christ  hath  done  so  much? — Consider  what  fit  objects  of 
pity  ungodly  people  are.  They  are  dead  in  trespasses  and  sins, 
have  not  hearts  to  feel  their  miseries,  nor  to  pity  themselves.  If 
others  do  not  pity  them,  they  will  have  no  pity  :  for  it  is  the 
nature  of  their  disease  to  make  them  pitiless  to  themselves,  yea, 
their  own  most  cruel  destroyers. — Consider  it  was  once  thy  own 
case.  It  was  God's  argument  to  the  Israelites,  to  be  kind  to 
strangers,  because  themselves  had  been  "  strangers  in  the  land 
of  Egypt."  So  should  you  pity  them  that  are  strangers  to  Christ, 
and  to  the  hopes  and  comfort  of  the  saints,  because  you  were 
once  strangers  to  them  yourselves. — Consider  your  relation  to 
them.  It  is  thy  neighbour,  thy  brother,  whom  thou  art  bound  to 
love  as  thyself.  "He  that  loveth  not  his  brother,  whom  he  seeth 
daily,  doth  not  love  God,  whom  he  never  saw."  And  doth  he  love 
his  brother  that  will  see  him  go  to  hell,  and  never  hinder  him  ? 

Consider  what  a  load  of  guilt  this  neglect  lays  upon  thy  own 
soul.  Thou  art  guilty  of  the  murder  and  damnation  of  all  those 
souls  whom  thou  dost  thus  neglect;  and  of  every  sin  they 
now  commit,  and  of  all  the  dishonour  done  to  God  thereby ;  and 
of  all  those  judgments  which  their  sins  bring  upon  the  town  or 
country  where  they  live. — Consider  what  will  it  be,  to  look  upon 
your  poor  friends  in  eternal  flames,  and  to  think  that  your  neglec 
was  a  great  cause  of  it.  If  you  should  there  perish  with  them 
it  would  be  no  small  aggravation  of  your  torment.  If  you  be  in 
heaven,  it  would  surely  be  a  sad  thought,  were  it  possible  that 
any  sorrow  could  dwell  there,  to  hear  a  multitude  of  poor  souls 
cry  out  for  ever,  "O,  if  you  would  but  have  told  me  plainly  of 
my  sin  and  danger,  and  set  it  home,  I  might  have  escaped  all 
this  torment,  and  been  now  in  rest !"  What  a  sad  voice  will  this 
be ! — Consider  what  a  joy  it  will  be  in  heaven,  to  meet  those 
12* 


138  EXCITEMENT  TO   SEEK 

there  whom  you  have  been  the  means  to  bring  thither;  to  see 
their  faces,  and  join  with  them  for  ever  in  the  praises  of  God, 
whom  you  were  the  happy  instruments  of  bringing  to  the  knowl- 
edge and  obedience  of  Jesus  Christ! — Consider  how  many  souls 
you  may  have  drawn  into  the  way  of  damnation,  or  hardened  in  it. 
We  have  had,  in  the  days  of  ignorance,  our  companions  in  sin, 
whom  we  incited  or  encouraged.  And  doth  it  not  become  us  to 
do  as  much  to  save  men,  as  we  have  done  to  destroy  them  ? — 
Consider  how  diligent  are  all  the  enemies  of  these  poor  souls,  to 
draw  them  to  hell.  The  devil  is  tempting  them  day  and  night: 
their  inward  lusts  are  still  working  for  their  ruin :  the  flesh  is 
still  pleading  for  its  delights:  their  old  companions  are  increas- 
ing their  dislike  of  holiness.  And  if  nobody  be  diligent  in  helping 
them  to  heaven,  what  is  like  to  become  of  them  ? 

Consider  how  deep  the  neglect  of  this  duty  will  wound,  when 
conscience  is  awakened.  When  a  man  comes  to  die,  conscience 
will  ask  him,  "What  good  hast  thou  done  in  thy  life-time?  The 
saving  of  souls  is  the  greatest  good  work ;  what  hast  thou  done 
towards  it?  How  many  hast  thou  dealt  faithfully  with?"  I 
have  often  observed  that  the  consciences  of  dying  men  very  much 
wounded  them  for  this  omission.  For  my  own  part,  when  I  have 
been  near  death,  my  conscience  hath  accused  me  more  for  this 
than  for  any  sin.  It  would  bring  every  ignorant,  profane  neigh- 
bour to  my  remembrance,  to  whom  I  never  made  known  their 
danger.  It  would  tell  me,  "Thou  shouldst  have  gone  to  them 
in  private,  and  told  them  plainly  of  their  desperate  danger,  though 
it  had  been  when  thou  shouldst  have  eaten  or  slept,  if  thou  hadst 
no  other  time."  Conscience  would  remind  me  how,  at  such  or 
such  a  time,  I  was  in  company  with  the  ignorant,  or  was  riding 
by  the  way  with  a  wilful  sinner,  and  had  a  fit  opportunity  to  havo 
dealt  with  him,  but  did  not ;  or  at  least  did  it  to  little  purpose. 
The  Lord  grant  I  may  better  obey  conscience  while  I  have  time, 
that  it  may  have  less  to  accuse  me  of  at  death ! — Consider  what 
a  seasonable  time  you  now  have  for  this  work.  There  are  times 
in  which  it  is  not  safe  to  speak ;  it  may  cost  you  your  liberties 
or  your  lives.  Besides,  your  neighbours  will  shortly  die,  and  so 
will  you. — Speak  to  them,  therefore,  while  you  may. — Consider, 
though  this  is  a  work  of  the  greatest  charity,  yet  every  one  of 
you  may  perform  it;  the  poorest  as  well  as  the  rich.  Every 
one  hath  a  tongue  to  speak  to  a  sinner. — Once  more,  consider 


THE    SAINTS'    RE8T.  jgj, 

the  happy  consequences  of  this  work  where  it  is  faithfully  done. 
You  may  be  instrumental  in  saving  souls,  for  which  Christ  came 
down  and  died,  ana  in  which  the  angels  of  God  rejoice.  Such 
souls  will  bless  you  here  and  hereafter.  God  will  have  much 
glory  by  it ;  the  church  will  be  multiplied  and  edified  by  it. 
Your  own  souls  will  enjoy  more  improvement  and  vigour  in  a 
divine  life,  more  peace  of  conscience,  more  rejoicing  in  spirit. 
Of  all  the  personal  mercies  that  I  ever,  received,  next  to  the  love 
of  God  in  Christ  to  my  own  soul,  I  must  most  joyfully  bless  him 
for  the  plentiful  success  of  my  endeavours  upon  others.  O  what 
fruits,  then,  might  I  have  seen,  if  I  had  been  more  faithful !  I 
know  we  need  be  very  jealous  of  deceitful  hearts  in  this  point, 
lest  our  rejoicing  should  come  from  our  pride.  Naturally  we 
would  have  the  praise  of  every  good  work  ascribed  to  ourselves; 
yet  to  imitate  our  Father  in  goodness  and  mercy,  and  to  rejoice  in 
the  degree  of  them  we  attain  to,  is  the  duty  of  every  child  of 
God.  I  therefore  tell  you  my  own  experience,  to  persuade  you 
that,  if  you  did  but  know  what  a  joyful  thing  it  is,  you  would 
follow  it  night  and  day  through  the  greatest  discouragements. 

Up,  then,  every  man  that  hath  a  tongue,  and  is  a  servant  of 
Christ,  and  do  something  of  your  master's  work.  Why  hath  he 
given  you  a  tongue,  but  to  speak  in  his  service  ?  And  how  can 
you  serve  more  eminently  than  in  saving  souls?  He  that  will 
pronounce  you  blessed  at  the  last  day,  and  invite  you  to  "the 
kingdom  prepared  for  you,"  because  you  "fed  him,  and  clothed 
him,  and  visited  him,"  in  his  poor  members,  will  surely  pro- 
nounce you  blessed  for  so  great  a  work  as  bringing  souls  to  his 
kingdom.  He  that  saith,  "the  poor  you  have  always  with  you," 
hath  left  the  ungodly  always  with  you,  that  you  might  still  have 
matter  to  exercise  your  charity  upon.  If  you  have  the  hearts 
of  Christians  or  of  men,  let  them  yearn  towards  your  ignorant, 
ungodly  neighbours. '  Say,  as  the  lepers  of  Samaria,  "  We  dc 
not  well ;  this  day  is  a  day  of  good  tidings,  and  we  hold  oui 
peace."  Hath  God  had  so  much  mercy  on  you,  and  will  you 
have  no  mercy  on  your  poor  neighbours?  But  as  this  duty 
belongs  to  all  Christians,  so  especially  to  some,  according  as  God 
hath  called  them  to  it,  or  qualified  them  for  it.  To  them,  there- 
fore, I  will  more  particularly  addrc-ss  the  exhortation. 

1.  God  especially  expects  this  duty  at  your  hands,  to  whom 
he  hath  given  more  learning  and  knowledge,  and  endued  with 


140  EXCITEMENT   TO    SEEK 

better  utterance,  than  your  neighbours.  The  strong  are  rnoie 
to  help  the  weak,  and  those  that  see  must  direct  the  Hind.  God 
looketh  for  this  faithful  improvement  of  your  parts  and  gifts, 
which,  if  you  neglect,  it  were  better  you  had  never  received 
them  ;  for  they  will  but  aggravate  your  condemnation,  and  be  as 
useless  to  your  own  salvation  as  they  were  to  others. 

2.  All  those  that  are  particularly  acquainted  with  some  un- 
godly men,  and  that  have  peculiar  interest  in  them,  God  looks  for 
this  duty  at  your  hands.  Christ  himself  did  eat  and  drink  with 
publicans  and  sinners;  but  it  was  only  to  be  their  physician, 
and  not  their  companion.  Who  knows  but  God  gave  you  inter- 
est in  them  to  this  end,  that  you  might  be  the  means  of  their 
recovery]  They  that  will  not  regard  the  words  of  a  stranger, 
may  regard  a  brother,  or  sister,  or  husband,  or  wife,  or  near 
friend ;  besides  that  the  bond  of  friendship  engageth  you  to 
more  kindness  and  compassion  than  ordinary. 

3.  Physicians,  that  are  much  about  dying  men,  should,  in  a 
special  manner,  make  conscience  of  this  duty.  It  is  their  pecu* 
liar  advantage,  that  they  are  at  hand ;  that  they  are  with  men 
in  sickness  and  dangers,  when  the  ear  is  open,  and  the  heart  less 
stubborn,  than  in  time  of  health  ;  and  that  men  look  upon  their 
physician  as  a  person  in  whose  hands  is  their  life ;  or,  at  least, 
who  may  do  much  to  save  them ;  and  therefore  they  will  the 
more  regard  his  advice.  You  that  are  of  this  honourable  pro- 
fession, do  not  think  this  a  work  beside  your  calling,  as  if  it 
belonged  to  none  but  ministers :  except  you  think  it  beside  your 
calling  to  be  compassionate,  or  to  be  Christians.  O  help,  there- 
fore, to  fit  your  patients  for  heaven !  and,  whether  you  see  they 
are  for  life  or  death,  teach  them  both  how  to  live  and  die,  and 
give  them  some  physic  for  their  souls,  as  you  do  for  their  bodies. 
Blessed  be  God,  that  very  many  of  the  chief  physicians  of  this 
age  have,  by  their  eminent  piety,  vindicated  their  profession 
from  the  common  imputation  of  atheism  and  profaneness. 

4.  Men  of  wealth  and  authority,  and  that  have  many  depend- 
ants, have  excellent  advantages  for  this  duty.  O  what  a  world 
of  good  might  lords  and  gentlemen  do,  if  they  had  but  hearts  to 
improve  their  influence  over  others!  Have  you  not  all  your 
honour  and  riches  from  God  ?  Doth  not  Christ  say,  "  Unto  whom, 
soever  much  is  given,  of  him  much  shall  be  required?"  If  you 
speak  to  your  dependants  for  God  and  their  souls,  you  may  be 


THE    SAINTS'  REST.  J4| 

regarded,  when  even  a  minister  shall  be  despised.  As  you  value 
the  honour  of  God,  your  own  comfort,  and  the  salvation  of  souls, 
improve  your  influence  over  your  tenants  and  neighbours;  visit 
their  houses;  see  whether  they  worship  God  in  their  families; 
and  take  all  opportunities  to  press  them  to  their  duty.  Despise 
them  not.  Remember  God  is  no  respecter  of  persons.  Let  men 
see  that  you  excel  others  in  piety,  compassion,  and  diligence  in 
God's  work,  as  you  do  in  the  riches  and  honours  of  the  world. 
I  confess  you  will,  by  this  means,  be  singular,  but  then  you  will 
be  singular  in  glory;  for  few  of  the  "mighty  and  noble  are 
called." 

5.  As  for  the  ministers  of  the  gospel,  it  is  the  very  work  of 
their  calling  to  help  others  to  heaven. — Be  sure  to  make  it  the 
main  end  of  your  studies  and  preaching.  He  is  the  able,  skilful 
minister,  that  is  best  skilled  in  the  art  of  instructing,  convincing, 
persuading,  and,  consequently,  of  winning  souls;  and  that  is  the 
best  sermon  that  is  best  in  these.  When  you  seek  not  God,  but 
yourselves,  God  will  make  you  the  most  contemptible  of  men. 
It  is  true  of  your  reputation,  what  Christ  says  of  your  life,  "He 
that  loveth  it  shall  lose  it."  Let  the  vigour  of  your  persuasions 
show,  that  you  are  sensible  on  how  weighty  a  business  you  are 
sent.  Preach  with  that  seriousness  and  fervour,  as  men  that 
believe  their  own  doctrine,  and  that,  know  their  hearers  must  be 
prevailed  with,  or  be  damned. — Think  not  that  all  your  work 
is  in  your  studies  and  pulpit.  You  are  shepherds,  and  must  know 
every  sheep,  and  what  is  their  disease,  and  mark  their  strayings, 
and  help  to  cure  them,  and  fetch  them  home.  Learn  of  Paul,  not 
only  to  "teach  your  people  publicly,  but  from  house  to  house." 
Inquire  how  they  grow  in  knowledge  and  holiness,  and  on  what 
grounds  they  build  their  hopes  of  salvation,  and  whether  they 
walk  uprightly,  and  perform  the  duties  of  their  several  relations. 
See  whether  they  worship  God  in  their  families,  and  teach  them 
how  to  do  it.  Be  familiar  with  them,  that  you  may  maintain 
your  interest  in  them,  and  improve  it  all  for  God.  Know  of  them 
how  they  profit  by  public  teaching.  If  any  too  little  "savoui 
the  things  of  the  Spirit,"  let  them  be  pitied,  but  not  neglected. 
If  any  walk  disorderly,  recover  them  with  diligence  and  patience. 
If  they  be  ignorant,  it  may  be  your  fault  as  much  as  theirs.  Btf 
not  asleep  while  the  wolf  is  waking. — Deal  not  slightly  with  any. 
Some  will  not  tell  their  people  plainly  of  trieir  sins,  because  they 


]42  EXCITEMENT   TO   SEEK 

are  great  men  ;  and  some  because  they  are  godly ;  as  if  none 
but  the  poor  and  the  wicked  should  be  dealt  plainly  with.  Yet 
labour  to  be  skilful  and  discreet,  that  the  manner  may  answer  to 
the  excellency  of  the  matter.  Every  reasonable  soul  hath  both 
judgment  and  affection ;  and  every  rational,  spiritual  sermon 
must  have  both.  Study  and  pray,  and  pray  and  study,  till  you 
are  become  "  workmen  that  need  not  be  ashamed,  rightly  divid- 
ing the  word  of  truth ;  that  your  people  may  not  be  ashamed, 
nor  weary  in  hearing  you. — Let  your  conversation  be  teaching, 
as  well  as  your  doctrine.  Be  as  forward  in  a  holy  and  heavenly 
life  as  you  are  in  pressing  others  to  it.  Let  your  discourse 
be  edifying  and  spiritual.  Suffer  any  thing,  rather  than  the 
gospel  and  men's  souls  should  suffer.  Let  men  see  that  you 
use  not  the  ministry  only  for  a  trade  to  live  by;  but  that  your 
hearts  are  set  upon  the  welfare  of  souls.  Whatsoever  meekness, 
humility,  condescension,  or  self-denial,  you  teach  them  from  the 
gospel,  teach  it  them  also  by  your  unassembled  example. — 
Study  and  strive  after  unity  and  peace.  If  ever  you  would  pro- 
mote the  kingdom  of  Christ,  and  j^our  people's  salvation,  do  it  in 
a  way  of  peace  and  love.  It  is  as  hard  a  thing  to  maintain  in 
your  people  a  sound  understanding,  a  tender  conscience,  a  lively, 
gracious,  heavenly  frame  of  spirit,  and  an  upright  life,  amidst 
contention,  as  to  keep  your  candle  lighted  in  the  greatest  storms. 
"Blessed  is  that  servant,  whom  his  Lord,  when  he  cometh,  shall 
find  so  doing." 

6.  All  you  whom  God  hath  intrusted  with  the  care  of  chil- 
dren and  servants,  I  would  also  persuade  to  this  great  work  of 
helping  others  to  the  heavenly  rest. — Consider  what  plain  and 
pressing  commands  of  God  require  this  at  your  hands.  "These 
words  thou  shalt  teach  diligently  unto  thy  children,  and  shalt 
talk  of  them  when  thou  sittest  in  thine  house,  and  when  thou 
walkest  by  the  way,  and  when  thou  liest  down,  and  when  thou 
risest  up.  Train  up  a  child  in  the.  way  he  should  go,  and  when 
he  is  old,  he  will  not  depart  from  it.  Bring  up  your  children  in 
the  nurture  and  admonition  of  the  Lord."  Joshua  resolved,  that 
'  he  and  his  house  would  serve  the  Lord."  And  God  himself 
says  of  Abraham,  "I  know  him,  that  he  will  command  his  chil- 
dren, and  his  household  after  him,  and  they  shall  keep  tne  way 
of  the  Lord."  Consider,  it  is  a  duty  you  owe  your  children  in 
point  of  justice.     From  you  they  received  the  defilement  and 


THE   SAINTS'    REST.  J -13 

misery  of  their  natures ;  and  therefore  you  owe  them  all  possible 
help  for  their  recovery.  Consider,  how  near  your  children  are 
to  you.  They  are  parts  of  yourselves.  If  they  prosper  when 
you  are  dead,  you  take  it  as  if  you  lived  and  prospered  in  them; 
and  should  you  not  be  of  the  same  mind  for  their  everlasting 
rest?  Otherwise  you  will  be  witnesses  against  your  own  souls. 
Your  care,  and  pains,  and  cost  for  their  bodies,  will  condemn 
you  for  your  neglect  of  their  precious  souls.  Yea,  all  the  brute 
creatures  may  condemn  you.  Which  of  them  is  not  tender  of 
their  young? — Consider,  God  hath  made  your  children  your 
charge,  and  your  servants  too.  Every  one  will  confess  they  are 
the  minister's  charge.  And  have  not  you  a  greater  charge  of 
your  own  families  than  any  minister  can  have  of  them  ?  Doubt- 
less at  your  hands  God  will  require  the  blood  of  their  souls.  It 
is  the  greatest  charge  you  were  ever  intrusted  with,  and  woe  to 
you,  if  you  suffer  them  to  be  ignorant  or  wicked  for  want  of  your 
instruction  or  correction. — Consider,  what  work  there  is  for  you 
in  their  dispositions  and  lives.  Theirs  is  not  one  sin,  but  thou- 
sands. They  have  hereditary  diseases,  bred  in  their  natures. 
The  things  you  must  teach  them  are  contrary  to  the  interests  and 
desires  of  their  flesh.  May  the  Lord  make  you  sensible  what  a 
work  and  charge  lieth  upon  you ! — Consider  what  sorrows  you 
prepare  for  yourselves  by  the  neglect  of  your  children.  If  they 
prove  thorns  in  your  eyes,  they  are  of  your  own  planting.  If  you 
should  repent  and  be  saved,  is  it  nothing  to  think  of  their  damna- 
tion; and  yourselves  the  occasion  of  it?  But  if  you  die  in  your 
sins,  how  will  they  cry  out  against  you  in  hell !  "  All  this  was 
wrong  of  you;  you  should  have  taught  us  better,  and  did  not; 
you  should  have  restrained  us  from  sin,  and  corrected  us,  but  did 
not."  What  an  addition  will  such  outcries  be  to  your  misery. 
On  the  other  side,  think  what  a  comfort  you  may  have,  if  you  be 
faithful  in  this  duty.  If  you  should  not  succeed,  you  have  freed 
your  own  souls,  and  have  peace  in  your  own  consciences.  If  you 
do,  the  comfort  is  inexpressible,  in  their  love  and  obedience,  their 
supplying  your  wants,  and  delighting  you  in  all  your  remaining 
path  to  glory.  Yea,  all  your  family  may  fare  the  bttter  for  one 
pious  child  or  servant.  But  the  greatest  joy  will  be,  when  you 
shall  say,  "Lord,  here  am  I,  and  the  children  thou  hast  given 
me ;"  and  shall  joyfully  live  with  them  for  ever. — Consider  how 
much  the  welfare  of  church  and  state  depends  on  this  duty.    Gooa 


144  EXCITEMENT  TO  SEEK 

laws  will  not  reform  us,  if  reformation  begin  not  at  home.  This 
is  the  cause  of  all  our  miseries  in  church  and  state,  even  the 
want  of  a  holy  education  of  children.  I  also  entreat  parents  to 
consider/what  excellent  advantages  they  have  for  saving  their 
children.  They  are  with  you  while  they  are  tender  and  flexible. 
You  have  a  twig  to  bend,  not  an  oak.  None  in  the  world  have 
such  interests  in  their  affections  as  you  have.  You  have  also 
the  greatest  authority  over  them.  Their  whole  dependance  is 
upon  you  for  a  maintenance.  You  best  know  their  temper  and 
inclinations.  And  you  are  ever  with  them,  and  can  never  want 
opportunities:  especially  you,  mothers,  remember  this,  who  are 
more  with  your  children,  while  young,  than  their  fathers.  What 
pains  are  you  at  for  their  bodies !  What  do  you  suffer  to  bring  them 
into  the  world !  And  will  you  not  be  at  as  much  pains  for  the 
saving  of  their  souls  !  Your  affections  are  tender ;  and  will  it  not 
move  you  to  think  of  their  perishing  for  ever?  I  beseech  you,  for 
the  sake  of  the  children  of  your  bowels,  teach  them,  admonish 
them,  watch  over  them,  and  give  them  no  rest  till  you  have 
brought  them  to  Christ. 

I  shall  conclude  with  this  earnest  request  to  all  Christian 
parents  that  read  these  lines,  that  they  would  have  compassion 
on  the  souls  of  their  poor  children,  and  be  faithful  to  the  great 
trust  that  God  hath  put  on  them.  If  you  cannot  do  what  you 
would  for  them,  yet  do  what  you  can.  Both  church  and  state, 
city  and  country,  groan  under  the  neglect  of  this  weighty  duty. 
Your  children  know  not  God,  nor  his  laws,  but  "take  his  name 
in  vain,"  and  slight  his  worship,  and  you  neither  instruct  them 
nor  correct  them;  and  therefore  God  corrects  both  them  and 
you.  You  are  so  tender  of  them,  that  God  is  the  less  tender  of 
both  them  and  you.  Wonder  not  if  God  make  you  smart  for 
your  children's  sins;  for  your  are  guilty  of  all  they  commit,  by 
your  neglect  of  your  duty  to  reform  them.  Will  you  resolve, 
therefore,  to  set  upon  this  duty,  and  neglect  it  no  longer?  Re- 
member Eli.  Your  children  are  like  Moses  in  the  bulrushes, 
ready  to  perish  if  they  have  not  help.  As  ever  you  would  not 
be  charged  before  God  as  murderers  of  their  souls,  nor  have 
them  cry  out  against  you  in  everlasting  fire,  see  that  you  teach 
them  how  to  escape  it,  and  bring  them  up  in  holiness  and  the  fear 
of  Goa.  I  charge  every  one  of  you,  upon  your  allegiance  to 
God,  as  you  will  very  shortly  answer  the  contrary  at  your  peril, 


THIS    SAINTS'     REST.  j^ 

that  you  will  neither  refuse  nor  neglect  this  most  necessary  duty. 
If  you  are  not  willing  to  do  it,  now  you  know  it  to  be  so  great  a 
duty,  you  are  rebels,  and  no  true  subjects  of  Jesus  Christ.  If 
you  are  willing,  but  know  not  how,  I  will  add  a  few  words  of 
direction  to  help  you.  Lead  them,  by  your  own  example,  to 
prayer,  reading,  and  other  religious  duties.  Inform  their  under- 
standings.  Store  their  memories.  Rectify  their  wills.  Quicken 
their  affections.  Keep  tender  their  consciences.  Restrain  their 
tongues,  and  teach  them  gracious  speech.  Reform  and  watch 
over  their  outward  conversation.  To  these  ends,  get  them  Bibles 
and  pious  books,  and  see  that  they  read  them.  Examine  them 
often  what  they  learn;  especially  spend  the  Lord's  day  in  this 
work,  and  suffer  them  not  to  spend  it  in  sports  or  idleness.  Show 
them  the  meaning  of  what  they  read  or  learn.  Keep  them  out 
of  evil  company,  and  acquaint  them  with  the  godly.  And  fail 
not  to  make  them  learn  their  catechism.  Especially  show  them 
the  necessity,  excellency,  and  pleasure  of  serving  God,  and 
labour  to  fix  all  upon  their  hearts. 


CHAPTER    X. 

THE    SAINTS'   REST    IS    NOT    TO    BE    EXPECTED    ON    EARTH. 

In  order  to  show  the  sin  and  folly  of  expecting  rest  here — I.  The  reasonableness  of  present 
afflictions  is  considered:  1.  That  they  are  the  way  to  rest;  2.  Keep  us  from  mistaking 
our  rest;  3.  From  losing  our  way  to  it;  4.  Quicken  our  pace  towards  it;  5.  Chiefly 
Incommode  our  flesh ;  6.  Under  them  the  sweetest  foretastes  of  rest  are  often  enjoyed. 
II.  How  unreasonable  to  rest  in  present  enjoyments:  1.  That  it  is  idolatry;  2.  That  it 
contradicts  God's  end  in  giving  them ;  3.  Is  the  way  to  have  them  refused,  withdrawn, 
or  imbittered ;  4.  That  to  be  suffered  to  take  our  rest  here  is  the  greatest  curse ;  5.  That 
it  is  seeking  rest  where  it  is  not ;  6.  That  the  creatures,  without  God,  would  aggravate 
our  misery ;  7.  And  all  this  is  confirmed  by  experience.  III.  How  unreasonable  our 
unwillingness  to  die,  and  possess  the  saints'  rest,  is  largely  considered. 

We  are  not  yet  come  to  our  resting  place.  Doth  it  remain  ? 
Plow  great  then  is  our  sin  and  folly  to  seek  and  expect  it  here! 
Where  shall  we  find  the  Christian  that  deserves  not  this  reproof? 
We  would  all  have  continual  prosperity,  because  it  is  easy  and 
pleasing  to  the  flesh :  but  we  consider  not  the  unreasonableness  of 
such  desires.  And  when  we  enjoy  convenient  houses,  goods,  lands, 
and  revenues,  or  the  necessary  means  God'hath  appointed  for  our 
spiritual  good,  we  seek  rest  in  these  enjoyments.  Whether  we 
13 


146  THE    SAINTS'    REST 

are  in  an  afflicted  or  prosperous  state,  it  is  apparent,  we  exceed- 
ingly make  the  creature  our  rest.  Do  we  not  desire  creature 
enjoyments  more  violently,  when  we  want  them,  than  we  desire 
God  himself?  Do  we  not  delight  more  in  the  possession  of  them, 
than  in  the  enjoyment  of  God  ?  And  if  we  lose  them,  doth  it  not 
trouble  us  more  than  our  loss  of  God  ?  Is  it  not  enough,  thai,  they 
are  refreshing  helps  in  our  way  to  heaven,  but  they  must  also  be 
made  our  heaven  itself?  Christian  reader,  I  would  as  willingly 
make  thee  sensible  of  this  sin,  as  of  any  sin  in  the  world,  if  I  could 
tell  how  to  do  it;  for  the  Lord's  greatest  quarrel  with  us  is 
in  this  point.  In  order  to  this,  I  most  earnestly  beseech  thee 
to  consider- — the  reasonableness  of  present  afflictions — and  the 
unreasonableness  of  resting  in  present  enjoyments — as  also  of 
our  unwillingness  to  die,  that  we  may  possess  eternal  rest. 

First.  To  show  the  reasonableness  of  present  afflictions,  con- 
sider — they  are  the  way  to  rest — they  keep  us  from  mistaking 
our  rest,  and  from  losing  our  way  to  it — they  quicken  our  pace 
towards  it — they  chiefly  incommode  our  flesh — and  under  them 
God's  people  have  often  the  sweetest  foretastes  of  their  rest. 

1.  Consider,  that  labour  and  trouble  are  the  common  way  to 
rest,  both  in  the  course  of  nature  and  grace.  Can  there  possibly 
be  rest  without  weariness?  Do  you  not  travel  and  toil  first,  and 
rest  after?  The  day  for  labour  is  first,  and  then  follows  the 
night  for  rest.  Why  should  we  desire  the  course  of  grace  to  be 
perverted,  any  more  than  the  course  of  nature?  It  is  an  estab- 
lished decree,  "that  we  must  through  much  tribulation  enter 
into  the  kingdom  of  God  ;"  and  that,  "if  we  suffer  we  shall  also 
reign  with  Christ."  And  what  are  we,  that  God's  statutes  should 
be  reversed  for  our  pleasure? 

2.  Afflictions  are  exceeding  useful  to  us,  to  keep  us  from 
mistaking  our  rest.  A  Christian's  motion  towards  heaven  is 
voluntary,  and  not  constrained.  Those  means  therefore  are  most 
profitable,  which  help  his  understanding  and  will.  The  most 
dangerous  mistake  of  our  souls  is,  to  take  the  creature  for  God, 
and  earth  for  heaven.  What  warm,  affectionate,  eager  thoughts 
have  we  of  the  world,  till  afflictions  cool  and  moderate  them ! 
Afflictions  speak  convincingly,  and  will  be  heard  when  preachers 
cannot.  Many  a  poor  Christian  is  sometimes  bending  his  thoughts 
to  wealth,  or  flesh-pleasing,  or  applause,  and  so  loses  his  relish  of 
Christ,  and  the  joy  above  ;  till  God  break  in  upon  his  riches,  or 


IS   NOT   ON    jsaRTII.  J47 

children,  or  conscience,  or  health,  and  break  down  his  mountain 
which  he  thought  so  strong.  And  then,  when  he  lieth  in  Manas- 
seh's  fetters,  or  is  fastened  to  his  bed  with  pining  sickness,  the 
world  is  nothing,  and  heaven  is  something.  If  our  dear  Lord 
did  not  put  these  thorns  under  our  head,  we  should  sleep  out  our 
lives,  and  lose  our  glory. 

3.  Afflictions  are  also  God's  most  effectual  means  to  keep  us 
from  losing  our  way  to  our  rest.  Without  this  hedge  of  thorns  on 
the  right  hand  and  left,  we  could  hardly  keep  the  way  to  heaven. 
If  there  be  but  one  gap  open,  how  ready  are  we  to  find  it,  and 
turn  out  at  it!  When  we  grow  wanton,  or  worldly,  or  proud, 
how  doth  sickness,  or  other  affliction,  reduce  us !  Every  Christian, 
as  well  as  Luther,  may  call  affliction  one  of  the  best  schoolmas- 
ters; and  with  David  may  say,  "Before  I  was  afflicted  I  went 
astray  ;  but  now  have  I  kept  thy  word."  Many  thousand  recov- 
ered sinners  may  cry,  "O  healthful  sickness!  O  comfortable 
sorrows!  O  gainful  losses!  O  enriching  poverty !  O  blessed 
day  that  ever  I  was  afflicted!"  Not  only  the  "green  pastures, 
and  still  waters,  but  the  rod  and  staff,  they  comfort  us."  Though 
the  word  and  Spirit  do  the  main  work,  yet  suffering  so  unbolts 
the  door  of  the  heart,  that  the  world  hath  easier  entrance. 

4.  Afflictions  likewise  serve  to  quicken  our  pace  in  the  way 
to  our  rest.  It  were  well,  if  mere  love  would  prevail  with  us, 
and  that  we  were  rather  drawn  to  heaven,  than  driven.  But, 
seeing  our  hearts  are  so  bad  that  mercy  will  not  do  it,  it  is 
better  to  be  put  on  with  the  sharpest  scourge,  than  loiter,  like 
the  foolish  virgins,  till  the  door  is  shut.  O,  what  a  difference  is 
there,  betwixt  our  prayers  in  health  and  in  sickness!  betwixt  our 
repentings  in  prosperity  and  adversity!  Alas!  if  we  did  not 
sometimes  feel  the  spur,  what  a  slow  pace  would  most  of  us  hold 
toward  heaven  !  Since  our  vile  natures  require  it,  why  should 
we  be  unwilling  that  God  should  do  us  good  by  sharp  means? 
Judge,  Christian,  whether  thou  dost  go  more  watchfully  and 
speedily  in  the  way  to  heaven,  in  thy  sufferings,  than  in  thy  more 
pleasing  and  prosperous  state. 

5.  Consider,  further,  it  is  but  the  flesh  that  is  chiefly  troubled 
and  grieved  by  afflictions.  In  most  of  our  sufferings  the  soul  is 
free,  unless  we  ourselves  wilfully  afflict  it.  "Why  then,  O  my 
soul,  dost  thou  side  with  this  flesh,  and  complain,  as  itcomplaineth? 
It  should  be  thy  work  to  keep  it  under,  and  bring  it  into  subjeo- 


143  TF1E    SAINTS'    REST 

tion ;  and  if  God  do  it  for  thee,  shouldst  thou  be  discontented  ? 
Hath  not  the  pleasing  of  it  been  the  cause  of  almost  all  thy 
spiritual  sorrows?  Why,  then,  may  not  the  displeasing  of  it 
further  thy  joy  ?  Must  not  Paul  and  Silas  sing,  because  their 
feet  are  in  the  stocks?  Their  spirits  were  not  imprisoned.  Ah, 
unworthy  soul !  is  this  thy  thanks  to  God  for  preferring  thee  so 
far  before  thy  body?  When  it  is  rotting  in  the  grave,  thou  shalt 
be  a  companion  of  the  perfected  spirits  of  the  just.  In  the  mean 
time,  hast  thou  not  consolation  which  the  flesh  knows  not  of? 
Murmur  not,  then,  at  God's  dealings  with  thy  body :  if  it  were  for 
want  of  love  to  thee,  he  would  not  have  dealt  so  by  all  his  saints. 
Never  expect  thy  flesh  should  truly  expound  the  meaning  of  the 
rod.  It  will  call  love  hatred  ;  and  say,  God  is  destroying,  when 
he  is  saving.  It  is  the  suffering  party,  and  therefore  not  fit  to 
be  the  judge."  Could  we  once  believe  God,  and  judge  of  hi3 
dealings  by  his  word,  and  by  their  usefulness  to  our  souls,  and 
reference  to  our  rest,  and  could  we  stop  our  ears  against  all  the 
clamours  of  the  flesh,  then  we  should  have  a  truer  judgment  of 
our  afflictions. 

6.  Once  more,  consider,  God  seldom  gives  his  people  so  sweet 
a  foretaste  of  their  future  rest,  as  in  their  deep  afflictions.  He 
keeps  his  most  precious  cordials  for  the  time  of  our  greatest 
faintings  and  dangers.  He  gives  them  when  he  knows  they  are 
needed,  and  will  be  valued,  and  when  he  is  sure  to  be  thanked 
for  them,  and  his  people  rejoiced  by  them.  Especially  when  our 
sufferings  are  more  directly  for  his  cause,  then  he  seldom  fails 
to  sweeten  the  bitter  cup.  The  martyrs  have  possessed  the 
highest  joys.  When  did  Christ  preach  such  comforts  to  his 
disciples,  as  when  "their  hearts  were  sorrowful"  at  his  depart- 
ure? When  did  he  appear  among  them,  and  say,  "Peace  be 
unto  you,"  but  when  they  were  shut  up  for  fear  of  the  Jews? 
When  did  Stephen  see  heaven  opened,  but  when  he  was  giving 
up  his  life  for  the  testimony  of  Jesus  ?  Is  not  that  our  best  state, 
wherein  we  have  most  of  God  ?  Why  else  do  we  desire  to  come 
to  heaven?  If  we  look  for  a  heaven  of  fleshly  delights,  we  shall 
find  ourselves  mistaken.  Conclude,  then,  that  affliction  is  not  so 
bad  a  state  for  a  saint  in  his  way  to  rest.  Are  we  wiser  than 
God?  Doth  he  know  what  is  good  for  us  as  well  as  we?  or  is 
he  not  as  careful  of  our  good,  as  we  are  of  our  own  ?    Woe  to  us. 


IS  NOT  ON   EARin.  249 

if  he  were  not  much  more  so ;  and  if  he  did  not  love  us  better 
than  we  love  either  him  or  ourselves! 

Say  not,  "I  could  bear  any  other  affliction  but  this."  If  God 
had  afflicted  thee  where  thou  canst  bear  it,  thy  idol  would  neither 
have  been  discovered  nor  removed.  Neither  say,  "If  God  would 
deliver  me  out  of  it,  I  could  be  content  to  bear  it."  Is  it  nothing 
that  he  hath  promised  it  "shall  work  for  thy  good?"  Is  it  not 
enough  that  thou  art  sure  to  be  delivered  at  death  ?  Nor  let  it 
be  said,  "If  my  affliction  did  not  disable  me  from  my  duty,  I 
could  bear  it."  It  doth  not  disable  thee  for  that  duty  which 
tendeth  to  thy  own  personal  benefit,  but  is  the  greatest  quickening 
help  thou  canst  expect.  As  for  thy  duty  to  others,  it  is  not  thy 
duty  when  God  disables  thee.  Perhaps  thou  wilt  say,  "The 
godly  are  my  afflicters;  if  it  were  ungodly  men,  I  could  easily 
bear  it."  Whoever  is  the  instrument,  the  affliction  is  from  God 
and  the  deserving  cause  thyself;  and  is  it  not  better  to  look  more  to 
God  than  thyself?  Didst  thou  not  know  that  the  best  men  are 
still  sinful  in  part  ?  Do  not  plead,  "  If  I  had  but  that  consolation, 
which  you  say  God  reserveth  for  suffering  times,  I  should  suffer 
more  contentedly ;  but  I  do  not  perceive  any  such  thing."  The 
more  you  suffer  for  righteousness'  sake,  the  more  of  this  blessing 
you  may  expect ;  and  the  more  you  suffer  for  your  own  evil 
doing,  the  longer  it  will  be  before  that  sweetness  comes.  Are 
not  the  comforts  you  desire  neglected  or  resisted?  Have  your 
afflictions  wrought  kindly  with  you,  and  fitted  you  for  comfort? 
It  is  not  suffering  that  prepares  you  for  comfort,  but  the  success 
and  fruit  of  suffering  upon  your  hearts. 

Secondly.  To  show  the  unreasonablenes  of  resting  in  -present 
enjoyments,  consider — it  is  idolizing  them — it  contradicts  God's 
end  in  giving  them — it  is  the  way  to  have  them  refused,  with- 
drawn, or  imbittered ; — to  be  suffered  to  take  up  our  rest  here  is 
the  greatest  curse — it  is  seeking  rest  »vhere  it  is  not  to  be  found — 
the  creatures,  without  God,  would  aggravate  our  misery — and,  to 
confirm  all  this,  we  may  consult  our  own  and  others'  experience. 

1.  It  is  gross  idolatry  to  make  any  creature,  or  means,  our  rest. 
To  be  the  rest  of  the  soul,  is  God's  own  prerogative.  As  it  is 
apparent  idolatry  to  place  our  rest  in  riches  or  honours,  so  it  is 
but  a  more  refined  idolatry  to  take  up  our  rest  in  excellent  means 
of  grace.  How  ill  must  our  dear  Lord  take  it,  when  we  give  him 
cause  to  complain,  as  he  did  of  our  fellow-idolaters,  "  My  people 
13* 


150 


THE    bAINTS'    REST 


have  been  lost  sheep ;  they  have  forgotten  their  resting-place. 
My  people  can  find  rest  in  any  tiling  rather  than  in  me.  They 
can  delight  in  one  another,  but  not  in  me.  They  can  rejoice  in 
my  creatures  and  ordinances,  but  not  in  me.  Yea,  in  their  very 
labours  and  duties  they  seek  for  rest,  but  not  in  me.  They  had 
rather  be  any  where,  than  be  with  me.  Are  thece  their  gods? 
Have  these  redeemed  them?  Will  these  be  better  to  them  than 
I  have  been,  or  than  I  would  be?"  If  yourselves  have  a  wife,  a 
husband,  a  son,  that  had  rather  be  any  where  than  in  your  com- 
pany, and  be  never  so  merry  as  when  farthest  from  you,  would 
you  not  take  it  ill  ?     So  must  our  God  needs  do. 

2.  You  contradict  the  end  of  God  in  giving  these  enjoyments. 
He  gave  them  to  help  thee  to  him,  and  dost  thou  take  up  with 
them  in  his  stead  ?  He  gave  them  to  be  refreshments  in  thy 
journey,  and  wouldst  thou  dwell  in  thy  inn,  and  go  no  farther ! 
It  may  be  said  of  all  our  comforts  and  ordinances,  as  is  said 
of  the  Israelites,  "The  ark  of  the  covenant  of  the  Lord  went 
before  them,  to  search  out  a  resting-place  for  them."  So  do  all 
God's  mercies  here.  They  are  not  that  rest;  as  John  professed 
he  was  not  the  Christ;  but  they  are  "voices  crying  in  this  wil- 
derness," to  bid  us  prepare,  "  for  the  kingdom  of  God,"  our  true 
rest,  "is  at  hand."  Therefore  to  rest  here,  were  to  turn  all 
mercies  contrary  to  their  own  ends,  and  to  our  own  advantages, 
and  to  destroy  ourselves  with  that  which  should  help  us. 

3.  It  is  the  way  to  cause  God  either  to  deny  the  mercies  we 
ask,  or  to  take  from  us  those  we  enjoy,  or  at  least  imbitter  them 
to  us.  God  is  no  where  so  jealous  as  here.  If  you  had  a  ser- 
vant whom  your  wife  loved  better  than  yourself,  would  you  not 
take  it  ill  of  such  a  wife,  and  rid  your  house  of  such  a  servant? 
So,  if  the  Lord  see  you  begin  to  settle  in  the  world,  and  say, 
"  Here  I  will  rest,"  no  wonder  if  he  soon,  in  his  jealousy,  unsettle 
you.  If  he  love  you,  no  wonder  if  he  take  that  from  you  with 
which  he  sees  you  are  destroying  yourselves.  It  hath  long  been 
my  observation  of  many,  that  when  they  have  attempted  great 
works,  and  have  just  finished  them ;  or  have  aimed  at  great 
things  in  the  world,  and  have  just  obtained  them;  or  have  lived 
in  much  trouble,  and  have  just  overcome  it;  and  begin  to  look 
on  their  condition  with  content,  and  rest  in  it;  they  are  then 
usually  near  to  death  or  ruin.  When  a  man  is  once  at  this 
language,  "Soul,  take   thy  ease,"  the   next   news   usually  is. 


18   NOT   ON    EARTH. 


151 


"Thou  fool,  this  night,"  or  this  month,  or  this  year,  "thy  soul 
shall  be  required,  and  then  whose  shall  those  things  be?"  What 
house  is  there,  where  this  fool  dwelleth  not?  Let  you  and  I 
consider,  whether  it  be  not  our  own  case.  Many  a  servant  of 
God  hath  been  destroyed  from  the  earth,  by  being  overvalued 
and  overloved.  I  am  persuaded,  our  discontents  and  murmur- 
ings  are  not  so  provoking  to  God,  nor  so  destructive  to  the  sinner, 
as  our  too  sweet  enjoying,  and  resting  in,  a  pleasing  state.  If 
God  hath  crossed  you  in  wife,  children,  goods,  friends,  either  by 
taking  them  away,  or  the  comfort  of  them ;  try  whether  this  be 
not  the  cause :  for  wheresoever  your  desires  stop,  and  you  say, 
"Now  I  am  well,"  that  condition  you  make  your  god,  and 
engage  the  jealousy  of  God  against  it.  Whether  you  be  friends 
to  God,  or  enemies,  you  can  never  expect  that  God  should  suffer 
you  quietly  to  enjoy  your  idols. 

4.  Should  God  suffer  you  to  take  up  your  rest  here,  it  is  one 
of  the  greatest  curses  that  could  befal  you.  It  were  better  never 
to  have  a  day  of  ease  in  the  world ;  for  then  weariness  might 
make  you  seek  after  true  rest.  But  if  you  are  suffered  to  sit 
down  and  rest  here,  a  restless  wretch  you  will  be  through  all 
eternity.  To  "have  their  portion  in  this  life,"  is  the  lot  of  the 
most  miserable,  perishing  sinners.  Doth  it  become  Christians, 
then,  to  expect  so  much  here?  Our  rest  is  our  heaven ;  and 
where  we  take  our  rest,  there  we  make  our  heaven.  And 
wouldst  thou  have  but  such  a  heaven  as  this? 

5.  It  is  seeking  rest  where  it  is  not  to  be  found.  Your  labour 
will  be  lost;  and,  if  you  proceed,  your  soul's  eternal  rest  too. 
Our  rest  is  only  in  the  full  obtaining,  of  our  ultimate  end.  But 
that  is  not  to  be  expected  in  this  life ;  neither  is  rest,  therefore, 
to  be  expected  here.  Is  God  to  be  enjoyed  in  the  best  church 
here,  as  he  is  in  heaven?  How  little  of  God  the  saints  enjoy 
under  the  best  means,  let  their  own  complainings  testify.  Poor 
comforters  are  the  best  ordinances,  without  God.  Should  a  trav- 
eller take  up  his  rest  in  the  way?  No;  because  his  home  is  his 
journey's  end.  When  you  have  all  that  creatures  and  means 
can  afford,  have  you  that  you  believed,  prayed,  and  suffered  for? 
I  think  you  dare  not  say  so.  We  are  like  little  children  strayed 
from  home,  and  God  is  now  fetching  us  home,  and  we  are 
ready  to  turn  into  any  house,  stay  and  play  with  every  thing  in 
our  way,  and  sit  down  on  every  green  bank,  and   much  ado 


152 


THE    SAINTS'    REST 


there  is  to  get  us  home.  We  are  also  in  the  midst  of  our  labours 
and  dangers ;  and  is  there  any  resting  here  ?  What  painful  work 
doth  lie  upon  our  hands  ?  Look  to  our  brethren,  to  our  souls,  and 
to  God  ;  and  what  a  deal  of  work,  in  respect  to  each  of  these,  doth 
lie  before  us?  And  can  we  rest  in  the  midst  of  all  our  labours? 
Indeed,  we  may  rest  on  earth,  as  the  ark  is  said  to  have  "rested  in 
the  midst  of  Jordan" — a  short  and  small  rest ;  or  as  Abraham 
desired  the  "angels  to  turn  in,  and  rest  themselves,"  in  his  tent, 
where  they  would  have  been  loath  to  have  taken  their  dwelling. 
Should  Israel  have  fixed  their  rest  in  the  wilderness,  among  ser- 
pents, and  enemies,  and  weariness,  and  famine?  Should  Noah 
have  made  the  ark  his  home,  and  have  been  loath  to  come  forth 
when  the  waters  were  assuaged?  Should  the  mariner  choose 
his  dwelling  on  the  sea,  and  settle  his  rest  in  the  midst  of  rocks, 
and  sands,  and  raging  tempests?  Should  a  soldier  rest  in  the 
thickest  of  his  enemies?  And  are  not  Christians  such  travellers, 
such  mariners,  such  soldiers?  Have  you  not  fears  within  and 
troubles  without?  Are  we  not  in  continual  dangers?  We  can- 
not eat,  drink,  sleep,  labour,  pray,  hear,  converse,  but  in  the 
midst  of  snares ;  and  shall  we  sit  down  and  rest  here  ?  O,  Chris- 
tian, follow  thy  work,  look  to  thy  dangers,  hold  on  to  the  end, 
win  the  field,  and  come  off  the  ground,  before  thou  think  of  a 
settled  rest.  Whenever  thou  talkest  of  a  rest  on  earth,  it  is 
like  Peter  on  the  mount,  "thou  knowest  not  what  thou  sayest." 
If,  instead  of  telling  the  converted  thief,  "  This  day  shalt  thou 
be  with  me  in  paradise,"  Christ  had  said  he  should  rest  there 
upon  the  cross,  would  he  not  have  taken  it  for  a  derision  ?  Me- 
thinks  it  would  be  ill  resting  in  the  midst  of  sickness  and  pains, 
persecutions  and  distresses.  But  if  nothing  else  will  convince 
us,  yet  sure  the  remainders  of  sin,  which  do  so  easily  beset  us, 
should  quickly  satisfy  a  believer,  that  here  is  not  his  rest.  I 
say,  therefore,  to  every  one  that  thinketh  of  rest  on  earth,  "  Arise 
ye,  and  depart,  for  this  is  not  your  rest,  because  it  is  polluted." 
These  things  cannot,  in  their  nature,  be  a  true  Christian's  rest. 
They  are  too  poor  to  make  us  rich ;  too  low  to  raise  us  to  happi- 
ness; too  empty  to  fill  our  souls;  and  of  too  short  a  continuance 
to  be  our  eternal  content.  If  prosperity,  and  whatsoever  we 
here  desire,  be  too  base  to  make  gods  of,  they  are  too  base  to  be 
our  rest. — The  soul's  rest  must  be  sufficient  to  afford  it  perpetual 
satisfaction.     But  the  content  which  creatures  afford,  waxes  old, 


IS   NUT   ON    EARTH.  I53 

and  abates  after  a  short  enjoyment.  If  God  should  rain  down 
angels'  food,  we  should  soon  loathe  the  manna.  If  novelty  sup- 
port not,  our  delights  on  earth  grow  dull.  All  creatures  are  to 
us  as  the  flowers  to  the  bee ;  there  is  but  little  honey  on  any  one, 
and  therefore  there  must  be  a  superficial  taste,  and  so  to  the 
next. — The  more  'he  creature  is  known,  the  less  it  satisfieth. 
Those  only  are  taken  with  it,  who  see  no  farther  than  its  outward 
beauty,  without  discerning  its  inward  vanity.  When  we  tho- 
roughly know  the  condition  of  other  men,  and  have  discovered 
the  evil  as  well  as  the  good,  and  the  defects  as  well  as  the  per- 
fections, we  then  cease  our  admiration. 

6.  To  have  creatures  and  means  without  God,  is  an  aggravation 
of  our  misery.  If  God  should  say,  "  Take  my  creatures,  my 
word,  my  servants,  my  ordinances,  but  not  myself,"  would  you 
take  this  for  happiness?  If  you  had  the  word  of  God,  and  not 
"the  Word,"  which  is  God;  or  the  bread  of  the  Lord,  and  not 
the  Lord,  which  "is  the  true  bread;"  or  could  cry  with  the  Jews, 
"The  temple  of  the  Lord,"  and  had  not  the  Lord  of  the  temple ; 
this  were  a  poor  happiness.  Was  Capernaum  the  more  happy, 
or  the  more  miserable,  for  seeing  the  mighty  works  which  they 
had  seen,  and  hearing  the  words  of  Christ  which  they  did 
hear?  Surely  that  which  aggravates  our  sin  and  misery  cannot 
be  our  rest. 

7.  To  confirm  all  this,  let  us  consult  our  own  and  others' 
experience. — Millions  have  made  trial,  but  did  any  ever  find  a 
sufficient  rest  for  his  soul  on  earth?  Delights  I  deny  not  but 
they  have  found,  but  rest  and  satisfaction  they  never  found. 
And  shall  we  think  to  find  that  which  never  man  could  find 
before  us?  Ahab's  kingdom  is  nothing  to  him,  without  Naboth's 
vineyard  ;  and  did  that  satisfy  him  when  he  obtained  it?  Were 
you,  like  Noah's  dove,  to  look  through  the  earth  for  a  resting- 
place,  you  would  return,  confessing  that  you  could  find  none. 
Go  ask  honour,  Is  there  rest  here  ?  You  may  as  well  rest  on 
the  top  of  tempestuous  mountains,  or  in  ^Etna's  flames.  Ask 
riches,  Is  there  rest  here?  Even  such  as  is  in  a  bed  of  thorns. 
If  you  inquire  for  rest  of  worldly  pleasure,  it  is  such  as  the  fish 
hath  in  swallowing  the  bait ;  when  the  pleasure  is  sweetest,  death 
is  nearest.  Go  to  learning,  and  even  to  divine  ordinances,  and 
inquire  whether  there  your  souls  may  rest.  You  might  indeed 
receive  from  those  an  olive-branch  of  lope,  as  thev  are  means 


154  THB    SAINTS'    REST 

to  your  rest,  and  have  relation  to  eternity;  but,  in  regard  of  any 
satisfaction  in  themselves,  you  would  remain  as  restless  as  ever. 
How  well  might  all  these  answer  us,  as  Jacob  did  Rachel,  "Am 
I  in  God's  stead,"  that  you  come  to  me  for  soul-rest?  Not  all 
the  states  of  men  in  the  world ;  neither  court  nor  country,  towns 
nor  cities,  shops  nor  fields,  treasures,  libraries,  solitude,  society, 
studies  nor  pulpits,  can  afford  any  such  thing  as  this  rest.  If 
you  could  inquire  of  the  dead  of  all  generations,  or  of  the  living 
through  all  dominions,  they  would  all  tell  you,  "  Here  is  no  rest." 
Or,  if  other  men's  experience  move  you  not,  take  a  view  of  your 
own.  Can  you  remember  the  state  that  did  fully  satisfy  you? 
or,  if  you  could,  will  it  prove  lasting?  I  believe  we  may  all 
say  of  our  earthly  rest,  as  Paul  of  our  hope,  "If  it  were  in  this 
life  only,  we  are  of  all  men  the  most  miserable." 

If,  then,  either  Scripture  or  reason,  or  the  experience  of  our- 
selves, and  all  the  world,  will  convince  us,  we  may  see  there  is 
no  resting  here.  And  yet  how  guilty  are  the  generality  of  us 
of  this  sin !  How  many  halts  and  stops  do  we  make,  before  we 
will  make  the  Lord  our  rest !  How  must  God  even  drive  us, 
and  fire  us  out  of  every  condition,  lest  we  should  sit  down  and 
rest  there !  If  he  gives  us  prosperity,  riches,  or  honour,  we  do 
in  our  hearts  dance  before  them,  as  the  Israelites  before  the  calf, 
and  say,  "These  are  thy  gods^"  and  conclude,  "it  is  good  to  be 
here."  If  he  imbitter  all  these  to  us,  how  restless  are  we  till 
our  condition  be  sweetened,  that  we  may  sit  down  again,  and  rest 
where  we  were!  If  he  proceed  in  the  cure,  and  take  the  crea- 
ture quite  away,  then  we  labour,  and  cry,  and  pray,  that  God 
would  restore  it,  that  we  may  make  it  our  rest  again !  And 
while  we  are  deprived  of  our  former  idol,  yet,  rather  than  come 
to  God,  wo  delight  ourselves  in  the  hope  of  recovering  it,  and 
make  that  very  hope  our  rest,  or  search  about  from  creature  to 
creature,  to  find  out  something  to  supply  the  room ;  yea,  if  we 
can  find  no  supply,  yet  we  will  rather  settle  in  this  misery,  and 
make  a  rest  of  a  wretched  being,  than  leave  all,  and  come  to 
God.  O  the  cursed  averseness  of  our  souls  from  God!  If  any 
place  in  hell  were  tolerable,  the  soul  would  rather  take  up  its  rest 
there,  than  come  to  God.  Yea,  when  he  is  bringing  us  over  to 
him,  and  hath  convinced  us  of  the  worth  of  his  ways  and  service; 
the  last  deceit  of  all  is  here— we  will  rather  settle  upon  those 
Ways  that  lead  to  him,  and  those  ordinances  that  speak  of  him, 


IS   NOT   ON   EARTH.  155 

and  those  gifts  which  flow  from  him,  than  we  will  come  entirely 
over  to  himself.  Christians,  marvel  not  that  I  speak  so  much  of 
resting  in  these;  beware  lest  it  prove  thy  own  case.  I  suppose 
thou  art  so  far  convinced  of  the  vanity  of  riches,  honour,  and 
pleasure,  that  thou  canst  more  easily  disclaim  these,  and  it  is 
well  if  it  be  so ;  but  the  means  of  grace  thou  lookest  on  with 
less  suspicion,  and  thinkest  thou  canst  not  delight  in  them  too 
much,  especially  seeing  most  of  the  world  despise  them,  or 
delight  in  them  too  little.  I  know  they  must  be  loved  and  val- 
ued ;  and  he  that  delighteth  in  any  worldly  thing  more  than  in 
them,  is  not  a  Christian.  But  when  we  are  content  with  ordi- 
nances without  God,  and  had  rather  be  at  a  sermon  than  in 
heaven,  and  a  member  of  the  church  here  than  of  the  perfect 
church  above,  this  is  a  sad  mistake.  So  far  let  thy  soul  take 
comfort  in  ordinances,  as  God  doth  accompany  them ;  remem- 
bering, this  is  not  heaven,  but  the  first- fruits.  "While  we  are 
present  in  the  body,  we  are  absent  from  the  Lord  ;"  and  while 
we  are  absent  from  him,  we  are  absent  from  our  rest.  If  God 
were  as  willing  to  be  absent  from  us  as  we  from  him,  and  as 
loath  to  be  our  rest  as  we  to  rest  in  him,  we  should  be  left  to  an 
eternal  restless  separation.  In  a  word,  as  you  are  sensible  of 
the  sinfulness  of  your  earthly  discontents,  so  be  you  also  of  your 
irregular  satisfaction,  and  pray  God  to  pardon  them  much  more. 
And,  above  all  the  plagues  on  this  side  hell,  see  that  you  watch 
and  pray  against  settling  any  where  short  of  heaven,  or  reposing 
your  souls  on  any  thing  below  God. 

Thirdly.  The  next  thing  to  be  considered  is,  our  unreasonable 
unwillingness  to  die,  that  we  may  possess  the  saints1  rest.  We 
linger,  like  Lot  in  Sodom,  till  "the  Lord,  being  merciful  unto 
us,"  doth  pluck  us  away  against  our  will.  I  confess  that  death 
of  itself  is  not  desirable :  but  the  soul's  rest  with  God  is,  to 
which  death  is  the  common  passage.  Because  we  are  apt  to  make 
light  of  this  sin,  let  me  set  before  you  its  nature  and  remedy, 
in  a  variety  of  considerations ;  as,  for  instance — it  has  in  it  much 
infidelity.  If  we  did  but  verily  believe  that  the  promise  of  this 
glory  is  the  word  of  God,  and  that  God  doth  truly  mean  as  he  speaks, 
and  is  fully  resolved  to  make  it  good ;  if  we  did  verily  believe  that 
there  is  indeed  such  blessedness  prepared  for  believers,  surely 
we  should  be  as  impatient  of  living  as  we  are  now  fearful  of 
dying,  and  should  think  every  day  a  year  till  our  last  day  should 


J56  THE   SAINTS'    REST 

come.  Is  it  possible  that  we  can  truly  believe,  that  death  wi.i 
remove  us  from  misery  to  such  glory,  and  yet  be  loath  to 
die?  If  the  doubts  of  our  own  interest  in  that  glory  make  us 
fear,  yet  a  true  belief  of  the  certainty  and  excellency  of  this 
rest  would  make  us  restless  till  our  title  to  it  be  cleared.  Though 
there  is  much  faith  and  Christianity  in  our  mouths,  yet  there  is 
much  infidelity  and  paganism  in  our  hearts,  which  is  the  chief 
cause  that  we  are  so  loath  to  die. — It  is  also  much  owing  to  the 
coldness  of  our  love.  If  we  love  our  friend,  we  love  his  company ; 
his  presence  is  comfortable,  his  absence  is  painful :  when  he 
comes  to  us,  we  entertain  him  with  gladness ;  when  he  dies,  we 
mourn,  and  usually  overmourn.  To  be  separated  from  a  faith- 
ful friend,  is  like  the  rending  a  member  from  the  body.  And 
would  not  our  desires  after  God  be  such,  if  we  really  loved  him  ? 
Nay,  should  it  not  be  much  more  than  such,  as  he  is  above  all 
friends  most  lovely  ?  May  the  Lord  teach  us  to  look  closely  to 
our  hearts,  and  take  heed  of  self-deceit  in  this  point !  Whatever 
we  pretend,  if  we  love  either  father,  mother,  husband,  wife,  child, 
friend,  wealth,  or  life  itself,  more  than  Christ,  we  are  yet  "none 
of  his"  sincere  "disciples."  When  it  comes  to  the  trial,  the 
question  will  not  be,  Who  hath  preached  most,  or  heard  most, 
or  talked  most?  but,  Who  hath  loved  most?  Christ  will  not  take 
sermons,  prayers,  fastings;  no,  nor  the  "giving  our  goods,"  nor 
the  "burning  our  bodies,"  instead  of  love.  And  do  we  love  him, 
and  yet  care  not  how  long  we  are  from  him?  Was  it  such  a 
joy  to  Jacob  to  see  the  face  of  Joseph  in  Egypt?  and  shall  we 
be  contented  without  the  sight  of  Christ  in  glory,  and  yet  say 
we  love  him?  I  dare  not  conclude,  that  we  have  no  love  at  all, 
when  we  are  so  loath  to  die ;  but  I  dare  say,  were  our  love  more, 
we  should  die  more  willingly.  If  this  holy  flame  were  thoroughly 
kindled  in  our  breasts,  we  should  cry  out,  with  David,  "  As  the 
hart  panteth  after  the  water-brooks,  so  panteth  my  soul  after  thee, 
O  God.  My  soul  thirsteth  for  God,  for  the  living  God ;  when 
shall  I  come  and  appear  before  God  ?" — By  our  unwillingness 
to  die,  it  appears  we  are  little  weary  of  sin.  Did  we  take  sin 
for  the  greatest  evil,  we  should  not  be  willing  to  have  its  com- 
pany so  long.  "O,  foolish,  sinful  heart !  hast  thou  been  so  long 
a  cage  of  all  unclean  lusts,  a  fountain  incessantly  streaming  forth 
♦he  bitter  waters  of  transgressions,  and  art  thou  not  yet  weary  ? 
Wretched  soul!    hast  thou   been  so  long  wounded   in  all  thy 


IS  NOT    ON    EARTH.  |57 

faculties,  so  grievously  languishing  in  all  thy  performances,  so 
fruitful  a  soil  of  all  iniquities,  and  art  thou  not  yet  more  weary  ? 
Wouldst  thou  still  lie  under  thy  imperfections?  Hath  thy  sin 
proved  so  profitable  a  commodity,  so  necessary  a  companion, 
such  a  delightful  employment,  that  thou  dost  so  much  dread  the 
parting  day?  May  not  God  justly  grant  thee  thy  wishes,  and 
seal  thee  a  lease  of  thy  desired  distance  from  him,  and  nail  thy 
ears  to  these  doors  of  misery,  and  exclude  thee  eternally  from 
his  glory?" — It  shows  that  we  are  insensible  of  the  vanity  of 
the  creature,  when  we  are  so  loath  to  hear  or  think  of  a  removal. 
"Ah,  foolish,  wretched  soul!  doth  every  prisoner  groan  for  free- 
dom? and  every  slave  desire  his  jubilee?  and  every  sick  man 
long  for  health?  and  every  hungry  man  for  food?  and  dost  thou 
alone  abhor  deliverance?  Doth  the  sailor  wish  to  see  land? 
Doth  the  husbandman  desire  the  harvest,  and  the  labourer  to 
receive  his  pay?  Doth  the  traveller  long  to  be  at  home,  and  the 
racer  to  win  the  prize,  and  the  soldier  to  win  the  field?  and  art 
thou  loath  to  see  thy  labours  finished,  and  to  receive  the  end  of 
thy  faith  and  sufferings?  Have  thy  griefs  been  only  dreams? 
If  they  were,  yet  methinks  thou  shouldst  not  be  afraid  of  waking. 
Or  is  it  not  rather  the  world's  delights  that  are  all  mere  dreams 
and  shadows?  Or  is  the  world  become  of  late  more  kind?  We 
may  at  our  peril  reconcile  ourselves  to  the  world,  but  it  will 
never  reconcile  itself  to  us.  O,  unworthy  soul !  who  hadst 
rather  dwell  in  the  land  of  darkness,  and  wander  in  this  barren 
wilderness,  than  be  at  rest  with  Jesus  Christ !  who  hadst  rather 
stay  among  the  wolves,  and  daily  suffer  the  scorpion's  stings, 
than  praise  the  Lord  with  the  host  of  heaven  ?" 

This  unwillingness  to  die  doth  actually  impeach  us  of  high 
treason  against  the  Lord.  Is  it  not  choosing  of  earth  before  him, 
and  taking  of  present  things  for  our  happiness,  and  consequently 
making  them  our  very  god  ?  If  we  did  indeed  make  God  our 
end,  our  rest,  our  portion,  our  treasure,  how  is  it  possible  but  we 
should  desire  to  enjoy  him? — It  moreover  discovers  some  dissim- 
ulation. Would  you  have  any  believe  you,  when  you  called  the 
Lord  your  only  hope,  and  speak  of  Christ  as  all  in  all,  and  of  the 
joy  that  is  in  his  presence,  and  yet  would  endure  the  hardest 
life,  rather  than  die,  and  enter  into  his  presence  ?  What  self-con. 
tradiction  is  this,  to  talk  so  hardly  of  the  world,  and  the  flesh,  to 
groan  and  complain  of  sin  and  suffering,  and  yet  fear  no  day 


153  THE    SAINTS'   REST 

more  than  that  which  we  expect  should  bring  our  final  free- 
dom!  What  hypocrisy  is  this,  to  profess  to  strive  and  fight  for 
heaven,  which  we  are  loath  to  come  to!  and  spend  one  hour 
after  another  in  prayer  for  that  which  we  would  not  have. 
Hereby  we  wrong  the  Lord  and  his  promises,  and  disgrace  his 
ways  in  the  eyes  of  the  world.  As  if  we  would  persuade  them 
to  question  whether  God  be  true  to  his  word  or  not ;  whether  there 
be  any  such  glory  as  the  Scripture  mentions.  When  they  see 
those  so  loath  to  leave  their  hold  of  present  things,  who  have  pro- 
fessed to  live  by  faith,  and  have  boasted  of  their  hopes  in  another 
world,  and  spoken  disgracefully  of  all  things  below  in  comparison 
of  things  above,  how  doth  this  confirm  the  world  in  their  unbelief 
and  sensuality?  "Sure,"  say  they,  "if  these  professors  did 
expect  so  much  glory,  and  make  so  light  of  the  world  as  they 
seem,  they  would  not  themselves  be  so  loath  to  change."  O 
how  are  we  ever  able  to  repair  the  wrong  which  we  do  to  God 
and  souls  by  this  scandal?  And  what  an  honour  to  God,  what 
a  strengthening  to  believers,  what  a  conviction  to  unbelievers 
would  it  be,  if  Christians  in  this  did  answer  their  profession, 
and  cheerfully  welcome  the  news  of  rest ! — it  also  evidently 
shows,  that  we  have  spent  much  to  little  purpose.  Have  we 
not  had  all  our  lifetime  to  prepare  to  die?  so  many  years  to 
make  ready  for  one  hour,  and  are  we  so  unready  and  unwilling 
yet?  What  have  we  done?  Why  have  we  lived?  Had  we 
any  greater  matters  to  mind  ?  Would  we  have  wished  for  more 
frequent  warnings?  How  oft  hath  death  entered  the  habitations 
of  our  neighbours.  How  oft  hath  it  knocked  at  our  own  doors! 
How  many  distempers  have  vexed  our  bodies,  that  we  have  been 
forced  to  receive  the  sentence  of  death!  And  are  we  unready 
and  unwilling  after  all  this?  O  careless,  dead-hearted  sinners! 
unworthy  neglecters  of  God's  warnings!  faithless  betrayers  of 
our  own  souls ! 

Consider,  not  to  die  is  never  to  be  happy.  To  escape  death 
is  to  miss  of  blessedness,  except  God  should  translate  us,  as 
Enoch  and  Elijah,  which  he  never  did  before  or  since.  "If  in 
this  life  only  we  have  hope  in  Christ,  we  are  of  all  men  most 
miserable."  If  you  would  not  die,  and  go  to  heaven,  what  would 
you  have  more  than  an  epicure  or  a  beast?  Why  do  we  pray, 
and  fast,  and  mourn?  Why  do  we  suffer  the  contempt  of  the 
world?     Why  are  we  Christians,  and  not  pagans  and  infidels,  if 


IS   NOT   ON   EARTH  I59 

v?e  do  not  desire  a  life  to  come?  Wouldst  thou  lose  thy  faith 
and  labour,  Christian?  all  thy  duties  and  sufferings,  all  the  end 
of  thy  life,  and  all  the  blood  of  Christ,  and  be  contented  with  the 
portion  of  a  worldling  or  a  brute?  Rather  say,  as  one  did  on 
his  death-bed,  when  he  was  asked  whether  he  was  willing  to  die 
or  not,  "Let  him  be  loath  to  die,  who  is  loath  to  be  with  Christ." 
Is  God  willing  by  death  to  glorify  us,  and  are  we  unwilling  to  die, 
that  we  may  be  glorified?  Methinks,  if  a  prince  were  willing  to 
make  you  his  heir,  you  would  scarcely  accept  it;  the  refusing 
such  a  kindness  would  discover  ingratitude  and  unworthiness. 
As  God  hath  resolved  against  them,  who  make  excuses  when 
they  should  come  to  Christ,  "None  of  those  men,  who  were 
bidden,  shall  taste  of  my  supper;"  so  it  is  just  with  him  to 
resolve  against  us,  who  frame  excuses  when  we  should  come  to 
glory. — The  Lord  Jesus  Christ  was  willing  to  come  from  heaven 
to  earth  for  us,  and  shall  we  be  unwilling  to  remove  from  earth 
to  heaven  for  ourselves  and  him?  He  might  have  said,  "What 
is  it  to  me,  if  these  sinners  suffer?  If  they  value  their  flesh 
above  their  spirits,  and  their  lusts  above  my  father's  love ;  if 
they  will  sell  their  souls  for  nought,  who  is  it  fit  should  be  the 
loser?  Should  I,  whom  they  have  wronged?  Must  they  wil- 
fully transgress  my  law,  and  I  undergo  their  deserved  pain? 
Must  I  come  down  from  heaven  to  earth,  and  clothe  myself  with 
human  flesh,  be  spit  upon  and  scorned  by  man,  and  fast,  and 
weep,  and  sweat,  and  suffer,  and  bleed,  and  die  a  cursed  death ; 
and  all  this  for  wretched  worms,  who  would  rather  hazard  their 
souls,  than  forbear  one  forbidden  morsel?  Do  they  cast  away 
themselves  so  slightly,  and  must  I  redeem  them  so  dearly?" 
Thus  we  see  Christ  had  reason  enough  to  have  made  him  unwill- 
ing; and  yet  did  he  voluntarily  condescend.  But  we  have  no 
reason  against  our  coming  to  him ;  except  we  will  reason  against 
our  hopes,  and  plead  for  a  perpetuity  of  our  own  calamities. 
Christ  came  down  to  fetch  us  up ;  and  would  we  have  him  lose 
his  blood  and  labour,  and  go  again  without  us?  Hath  he  bought 
our  rest  at  so  dear  a  rate?  Is  our  inheritance  "purchased  with 
this  blood?"  And  are  we,  after  all  this,  loath  to  enter?  Ah, 
sirs!  it  was  Christ,  and  not  we,  that  had  cause  to  be  loath.  May 
the  Lord  forgive,  and  heal  this  foolish  ingratitude ! 

Do  we  not  combine  with  our  most  cruel  foes  in  their  most 
malicious  designs,  while  we  are  loath  to  die,  and  go  to  heaven? 


160  THE    8AINTS'    REST 

What  is  the  devil's  daily  business !  Is  it  not  to  keep  our  soula 
from  God?  And  shall  we  be  content  with  this?  Is  it  not  the 
one  half  of  hell  which  we  wish  to  ourselves,  while  we  desire  to 
be  absent  from  heaven  ?  What  sport  is  this  to  Satan,  that  his 
desires  and  thine,  Christian,  should  so  concur!  that,  when  he 
sees  he  cannot  get  thee  to  hell,  he  can  so  long  keep  thee  out  of 
heaven,  and  make  thee  the  earnest  petitioner  for  it  thyself!  O 
gratify  not  the  devil  so  much  to  thy  own  injury!  Do  not  our 
daily  fears  of  death  make  our  lives  a  continual  torment?  Those 
lives  which  might  be  full  of  joy,  in  the  daily  contemplations  of 
the  life  to  come,  and  the  sweet,  delightful  thoughts  of  bliss ;  how 
do  we  fill  them  up  with  causeless  terrors!  Thus  we  consume 
our  own  comforts,  and  prey  upon  our  truest  pleasures.  When 
we  might  lie  down,  and  rise  up,  and  walk  abroad,  with  our  hearts- 
full  of  the  joys  of  God,  we  continually  fill  them  with  perplexing 
fears.  For  he  that  fears  dying  must  be  always  fearing ;  because 
he  hath  always  reason  to  expect  it.  And  how  can  that  man's 
life  be  comfortable,  who  lives  in  continual  fear  of  losing  his 
comforts? — Are  not  these  fears  of  death  self-created  sufferings? 
as  if  God  had  not  inflicted  enough  upon  us,  but  we  must  inflict 
more  upon  ourselves.  Is  not  death  bitter  enough  to  the  flesh  of 
itself,  but  we  must  double  and  treble  its  bitterness?  The  suffer- 
ings laid  upon  us  by  God  do  all  lead  to  happy  issues ;  the  progress 
is  from  tribulation  to  patience,  from  thence  to  experience,  and 
so  to  hope,  and  at  last  to  glory.  But  the  sufferings  we  make 
for  ourselves  are  circular  and  endless,  from  sin  to  suffering, 
from  suffering  to  sin,  and  so  to  suffering  again ;  and  not  only  so, 
but  they  multiply  in  their  course ;  every  sin  is  greater  than  the 
former,  and  so  every  suffering  also :  so  that,  except  we  think 
God  made  us  to  be  our  own  tormentors,  we  have  small  reason  to 
nourish  our  fears  of  death — And  are  they  not  useless,  unprofit- 
able fears?  As  all  our  care  " cannot  make  one  hair  white  or 
black,  nor  add  one  cubit  to  our  stature,"  so  neither  can  our  fear 
prevent  our  sufferings,  nor  delay  our  death  one  hour:  willing, 
or  unwilling,  we  must  away.  Many  a  man's  fears  have  hastened 
his  end,  but  no  man's  ever  did  avert  it.  It  is  true,  a  cautious 
fear  concerning  the  danger  after  death,  hath  profited  many,  and 
is  very  useful  to  the  preventing  of  that  danger ;  but  for  a  member 
of  Christ,  and  an  heir  of  heaven,  to  be  afraid  of  entering  his  own 
inheritance,  is  a  sinful,  useless  fear. — And  do  not  our  fears  of 


IS  NOT  ON   EARTH.  261 

dying  insnare  our  souls,  and  add  strength  to  many  temptations  ? 
What  made  Peter  deny  his  Lord  ?  What  makes  apostates  in 
suffering  times  forsake  the  truth  ?  Why  does  the  green  blade 
of  unrooted  faith  wither  before  the  heat  of  persecution?  Fear 
of  imprisonment  and  poverty  may  do  much,  but  fear  of  death 
will  do  much  more.  So  much  fear  as  we  have  of  death,  so 
much  cowardice  we  usually  have  in  the  cause  of  God ;  beside 
the  multitude  of  unbelieving  contrivances,  and  discontents  at  the 
wise  disposal  of  God,  and  hard  thoughts  of  most  of  his  providences, 
of  which  this  sin  makes  us  guilty. 

Let  us  further  consider,  what  a  competent  time  most  of  us  have 
had.  Why  should  not  a  man,  that  would  die  at  all,  be  as  willing 
at  thirty  or  forty,  if  God  see  fit,  as  at  seventy  or  eighty  ?  Length 
of  time  does  not  conquer  corruption  ;  it  never  withers  nor  decays 
through  age.  Except  we  receive  an  addition  of  grace,  as  well 
as  time,  we  naturally  grow  worse.  "  O  my  soul,  depart  in  peace  ! 
As  thou  wouldst  not  desire  an  unlimited  state  in  wealth  and 
honour,  so  desire  it  not  in  point  of  time.  If  thou  wast  sensible 
how  little  thou  deservest  an  hour  of  that  patience  which  thou  hast 
enjoyed,  thou  wouldst  think  thou  hadst  had  a  large  part.  Is  it 
not  divine  wisdom  that  sets  the  bounds?  God  will  honour  himself 
by  various  persons,  and  several  ages,  and  not  by  one  person  or  age. 
Seeing  thou  hast  acted  thy  own  part,  and  finished  thy  appointed 
course,  come  down  contentedly,  that  others  may  succeed,  who  must 
have  their  turns  as  well  as  thyself.  Much  time  hath  much  duty. 
Beg  therefore  for  grace  to  improve  it  better;  but  be  content  with 
thy  share  of  time.  Thou  hast  also  had  a  competency  of  the  com- 
forts of  life.  God  might  have  made  thy  life  a  burden,  till  thou  hadst 
been  as  weary  of  possessing  it,  as  thou  art  now  afraid  of  losing 
it.  He  might  have  suffered  thee  to  have  consumed  thy  days 
in  ignorance,  without  the  true  knowledge  of  Christ :  but  he  hath 
opened  thy  eyes  in  the  morning  of  thy  days,  and  acquainted 
thee  betimes  with  the  business  of  thy  life.  Hath  thy  heavenly 
Father  caused  thy  lot  to  fall  in  Europe,  not  in  Asia,  Africa,  or 
America;  in  England,  not  in  Spain  or  Italy?  Hath  he  filled  up 
all  thy  life  with  mercies,  and  dost  thou  now  think  thy  share  too 
small  ?  What  a  multitude  of  hours  of  consolation,  of  delightful 
Sabbaths,  of  pleasant  studies,  of  precious  companions,  of  wonder- 
ful deliverances,  of  excellent  opportunities,  of  fruitful  labours,  of 
joyful  tidings,  of  sweet  experiences,  of  astonishing  providences, 
14* 


[02  THE  SAINTS'  REST,   ETC. 

hath  thy  life  partaken  of!  Hath  thy  life  been  so  sweet,  that 
thou  ait  loath  to  leave  it?  Is  this  thy  thanks  to  him,  who  is  thus 
drawing  thee  to  his  own  sweetness?  O,  foolish  soul!  would 
thou  wast  as  covetous  after  eternity,  as  thou  art  for  a  fading, 
perishing  life!  and  after  the  presence  of  God  in  glory,  as  thou 
art  for  continuance  on  earth!  Then  thou  wouldst  cry,  "Why 
is  his  chariot  so  long  in  coming?  Why  tarry  the  wheels  of  his 
chariot ?"  How  long,  Lord!  how  long? — What  if  God  should 
let  thee  live  many  years,  but  deny  thee  the  mercies  which  thou 
hast  hitherto  enjoyed  ?  Might  he  not  give  thee  life,  as  he  gave  the 
murmuring  Israelites  quails?  He  might  give  life  till  thou  art 
weary  of  living,  and  as  glad  to  be  rid  of  it  as  Judas,  or  Ahitho- 
phel ;  and  make  thee  like  many  miserable  creatures  in  the  world, 
who  can  hardly  forbear  laying  violent  hands  on  themselves  Be 
not  therefore  so  importunate  for  life,  which  may  prove  a  judgment, 
instead  of  a  blessing.  How  many  of  the  precious  servants  of 
God,  of  all  ages  and  places-,  have  gone  before  thee!  Thou  art 
not  to  enter  an  untrodden  path,  nor  appointed  first  to  break  the 
ice.  Except  Enoch  and  Elijah,  which  of  the  saints  have  escaped 
death?  And  art  thou  better  than  they  ?  There  are  many  millions 
of  saints  dead  more  than  now  remain  on  earth.  What  a  number 
of  thine  own  bosom-friends,  and  companions  in  duty,  are  now 
gone,  and  why  shouldst  thou  be  so  loath  to  follow?  Nay,  hath 
not  Jesus  Christ  himself  gone  this  way?  Hath  he  not  sanctified 
the  grave  to  us,  and  perfumed  the  dust  with  his  own  body,  and 
art  thou  loath  to  follow  him  too?  Rather  say,  as  Thomas,  "Let 
us  also  go,  that  we  may  die  with  him." 

If  what  has  been  said  will  not  persuade,  Scripture  and  reason 
have  little  force.  And  I  have  said  the  more  on  this  subject,  find- 
ing it  so  needful  to  myself  and  others;  finding  among  so  many 
Christians,  who  could  do  and  suffer  much  for  Christ,  so  few  that 
can  willingly  die?  and  of  many,  who  have  somewhat  subdued 
other  corruptions,  so  few  that  have  gotten  the  conquest  of  this.  I 
persuade  not  the  ungodly  from  fearing  death.  It  is  a  wonder  that 
they  fear  it  no  more,  and  spend  not  their  days  in  continual  horror 


A   HEAVENLY    LIFE   UPON   EARTH.  1Q3 


CHAPTER    XI. 

THE  IMPORTANCE  OF  LEADING  A  HEAVENLY  LIFE  UPON  EARTH. 

ITie  reasonableness  of  delighting  in  the  thoughts  of  the  saints'  rest.  Christians  exhorfed 
to  it,  by  considering— 1.  It  will  evidence  their  sincere  piety;  2.  It  is  the  highest  excel- 
lence of  the  Christian  temper ;  3.  It  leads  to  the  most  comfortable  life ;  4.  It  will  be  the 
best  preservative  from  temptations  to  sin ;  5.  It  will  invigorate  their  graces  and  duties ; 
ti.  It  will  be  their  best  cordial  in  all  afflictions ;  7.  It  will  render  them  most  profitable 
to  others ;  8.  It  will  honour  God  ;  9.  Without  it,  we  disobey  the  commands,  and  loso 
the  most  gracious  and  delightful  discoveries  of  the  word  of  God;  10.  It  is  the  more 
reasonable  to  have  our  hearts  with  God,  as  his  is  so  much  on  us;  and,  11.  In  heaven, 
where  we  have  so  much  interest  and  relation ;  12.  Besides,  there  is  nothing  but  heaven 
worth  setting  our  hearts  upon. 

1.  Is  there  such  a  rest  remaining  for  us?  Why,  then,  are  our 
thoughts  no  more  upon  it?  Why  are  not  our  hearts  continually 
there?  Why  dwell  we  not  there  in  constant  contemplation? 
What  is  the  cause  of  this  neglect?  Are  we  reasonable  in  this, 
or  are  we  not?  Hath  the  eternal  God  provided  us  such  a  glory, 
and  promised  to  take  us  up  to  dwell  with  himself?  and  is  not  this 
worth  thinking  on  ?  Should  not  the  strongest  desires  of  our  hearts 
be  after  it  ?  Do  we  believe  this,  and  yet  forget  and  neglect  it ! 
If  God  will  not  give  us  leave  to  approach  this  light,  what  mean  all 
his  earnest  invitations?  Why  doth  he  so  condemn  our  earthly- 
mindedness,  and  command  us  to  set  our  affections  on  things 
above?  Ah,  vile  hearts!  If  God  were  against  it,  we  were 
likelier  to  be  for  it ;  but  when  he  commands  our  hearts  to  heaven, 
then  they  will  not  stir  one  inch ;  like  our  predecessors,  the  sinful 
Israelites,  when  God  would  have  them  march  for  Canaan,  then 
they  mutiny,  and  will  not  stir;  but  when  God  bids  them  not  go, 
then  they  will  be  presently  marching.  If  God  say,  "  Love  not 
the  world,  nor  the  things  of  the  world,"  we  dote  upon  it.  How 
freely,  how  frequently  can  we  think  of  our  pleasures,  our  friends, 
our  labours,  our  flesh  and  its  lusts !  yea,  our  wrongs  and  miseries, 
our  fears  and  sufferings!  But  where  is  the  Christian  whose 
heart  is  on  his  rest?  What  is  the  matter?  Are  we  so  full  of 
joy,  that  we  need  no  more?  Or  is  there  nothing  in  heaven  foi 
our  joyous  thoughts?  Or,  rather,  are  not  our  hearts  carnal  and 
stupid !  Let  us  humble  these  sensual  hearts,  that  have  in  them 
no  more  of  Christ  and  glory.  If  this  world  was  the  only  subject 
of  our  discourse,  all  would  count  us  ungodly  :  why,  then,  may  we 


1(}4  A  HEAVENLY  LIFE 

not  call  our  hearts  ungodly,  that  have  so  little  delight  in  Christ 
and  heaven? 

But  I  am  speaking  only  to  those  whose  portion  is  in  heaven, 
whose  hopes  are  there,  and  who  have  forsaken  all  to  enjoy  this 
glory;  and  shall  I  be  discouraged  from  persuading  such  to  be 
heavenly-minded?  Fellow-Christians,  if  you  will  not  hear  and 
obey,  who  will  ?  Well  may  we  be  discouraged  to  exhort  the 
blind,  ungodly  world,  and  may  say,  as  Moses  did,  "Behold,  the 
children  of  Israel  have  not  hearkened  unto  me ;  how  then  shall 
Pharaoh  hear  me  ?"  I  require  thee,  reader,  as  ever  thou  hopest 
for  a  part  in  this  glory,  that  thou  presently  take  thy  heart  to  task, 
chide  it  for  its  wilful  strangeness  to  God,  turn  thy  thoughts  from 
the  pursuit  of  vanity,  bend  thy  soul  to  study  eternity,  busy  it 
about  the  life  to  come,  habituate  thyself  to  such  contemplations, 
and  let  not  those  thoughts  be  seldom  and  cursory,  but  bathe 
thy  soul  in  heaven's  delights;  and  if  thy  backward  soul  begin  to 
flag,  and  thy  thoughts  to  scatter,  call  them  back,  hold  them  to 
their  work,  bear  not  with  their  laziness,  nor  connive  at  one  neg- 
lect. And  when  thou  hast,  in  obedience  to  God,  tried  this  work, 
got  acquainted  with  it,  and  kept  a  guard  on  thy  thoughts  till  they 
are  accustomed  to  obey,  thou  wilt  then  find  thyself  in  the  suburbs 
of  heaven,  and  that  there  is,  indeed,  a  sweetness  in  the  work  and 
way  of  God,  and  that  the  life  of  Christianity  is  a  life  of  joy. 
Thou  wilt  meet  with  those  abundant  consolations  which  thou 
hast  prayed,  panted,  and  groaned  after,  and  which  so  few  Chris- 
tians do  ever  here  obtain,  because  they  know  not  this  way  to 
them,  or  else  make  not  conscience  of  walking  in  it.  Say  not, 
"We  are  unable  to  set  our  own  hearts  on  heaven;  this  must  be 
the  work  of  God  only."  .  Though  God  be  the  chief  disposer  of 
your  hearts,  yet,  next  under  him,  you  have  the  greatest  com- 
mand of  them  yourselves.  Though  without  Christ  you  can  do 
nothing,  yet  under  him  you  may  do  much,  and  must,  or  else  it 
will  be  undone,  and  yourselves  undone  through  your  neglect. 
Christians,  if  your  souls  were  healthful  and  vigorous,  they 
would  perceive  incomparably  more  delight  and  sweetness  in  the 
believing,  joyful  thoughts  of  your  blessedness,  than  the  soundest 
stomach  finds  in  its  food,  or  the  strongest  senses  in  the  enjoyment 
of  their  objects ;  so  little  painful  would  this  work  be  to  you.  But 
because  I  know,  while  we  have  flesh  about  us,  and  any  remains 
of  that  "carnal  mind,  which  is  enmity  to  God,"  and  to  this  noble 


LED   UPON   EaATH.  ]65 

work,  that  all  motives  are  little  enough,  I  will  here  lay  down 
some  considerations,  which,  if  you  will  deliberately  weigh,  with 
an  impartial  judgment,  I  doubt  not  but  they  will  prove  effectual 
with  your  hearts,  and  make  you  resolve  on  this  excellent  duty. 
More  particularly  consider — it  will  evidence  your  sincere  piety  ; 
it  is  the  highest  excellence  of  the  Christian  temper;  it  is  the 
way  to  live  most  comfortably;  it  will  be  the  best  preservative 
from  temptations  to  sin;  it  will  enliven  your  graces  and  duties; 
it  will  be  your  best  cordial  in  all  afflictions !  it  will  render  you 
most  profitable  to  others;  it  will  honour  God:  without  it  you 
will  disobey  the  commands,  and  lose  the  most  gracious  and 
delightful  discoveries,  of  the  word  of  God :  it  is  also  the  more 
reasonable  to  have  your  hearts  with  God,  as  his  is  so  much  on 
you;  and  in  heaven,  where  you  have  so  much  interest  and  rela- 
tion :  besides,  there  is  nothing  but  heaven  worth  setting  your 
hearts  upon. 

1.  Consider,  a  heart  set  upon  heaven  will  be  one  of  the  most 
unquestionable  evidences  of  your  sincerity,  and  a  clear  discovery 
of  a  true  work  of  saving  grace  upon  your  souls.  You  are  often 
asking,  "How  shall  we  know  that  we  are  truly  sanctified]" 
Here  you  have  a  sign  infallible  from  the  mouth  of  Jesus  Christ 
himself;  "where  your  treasure  is,  there  will  your  hearts  be 
also."  God  is  the  saints'  treasure  and  happiness;  heaven  is 
the  place  where  they  must  fully  enjoy  him.  A  heart,  therefore, 
set  upon  heaven,  is  no  more  but  a  heart  set  upon  God ;  and, 
surely,  a  heart  set  upon  God  through  Christ,  is  the  truest  evi- 
dence of  saving  grace.  When  learning  will  be  no  proof  of 
grace;  when  knowledge,  duties,  gifts,  will  fail;  when  arguments 
from  thy  tongue  or  hand  may  be  confuted ;  yet  then  will  this, 
from  the  bent  of  thy  heart,  prove  thee  sincere.  Take  a  poor 
Christian,  of  a  weak  understanding,  a  feeble  memory,  a  stam- 
mering tongue ;  yet  his  heart  is  set  on  God,  he  hath  chosen  him 
for  his  portion,  his  thoughts  are  on  eternity,  his  desires  are  there  ; 
he  cries  out,  "O  that  I  were  there!"  He  takes  that  day  for  a 
time  of  imprisonment,  in  which  he  hath  not  had  one  refreshing 
view  of  eternity.  I  had  rather  die  in  this  man's  condition,  than 
in  the  case  of  him  who  hath  the  most  eminent  gifts,  and  is  most 
admired  for  his  performances,  while  his  heart  is  not  thus  taken 
up  with  God.  The  man  that  Christ  will  find  out  at  the  last  day, 
and  condemn  for  want  of  a  "wedding  garment,"  will  be  one  that 


Ifift  A  HEAVENLY   LIFE 

wants  this  frame  of  heart.  The  question  will  not  then  be,  How 
much  have  you  known,  or  professed,  or  talked  ?  but,  How  much 
have  you  loved,  and  where  was  your  heart?  Christians,  as  you 
would  have  a  proof  of  your  title  to  glory,  labour  to  get  your 
hearts  above.  If  sin  and  Satan  keep  not  your  affections  &«•* 
thence,  they  will  never  be  able  to  keep  away  your  persons. 

2.  A  heart  in  heaven  is  the  highest  excellence  of  Christian 
temper.  As  there  is  a  common  excellence,  by  which  Christians 
differ  from  the  world,  so  there  is  this  peculiar  dignity  of  spirit, 
by  which  the  more  excellent  differ  from  the  rest.  As  the  noblest 
of  creatures,  so  the  noblest  of  Christians,  are  they  whose  faces 
are  set  most  direct  for  heaven.  Such  a  heavenly  saint,  who 
hath  been  wrapped  up  to  God  in  his  contemplations,  and  is  newly 
come  down  from  the  views  of  Christ,  what  discoveries  will  he 
make  of  those  superior  regions!  how  high  and  sacred  is  his  dis- 
course! enough  to  convince  an  understanding  hearer,  that  he 
hath  seen- the  Lord,  and  that  no  man  could  speak  such  words, 
except  he  had  been  with  God.  This,  this  is  the  noble  Christian. 
The  most  famous  mountains  and  trees  are  those  that  reach  near- 
est to  heaven;  and  he  is  the  choicest  Christian,  whose  heart  is 
most  frequently  and  most  delightfully  there.  If  a  man  have 
lived  near  the  king,  or  hath  seen  the  sultan  of  Persia,  or  the 
great  Turk,  he  will  be  thought  a  step  higher  than  his  neighbours. 
What,  then,  shall  we  judge  of  him  that  daily  travels  as  far  as 
heaven,  and  there  hath  seen  the  King  of  kings,  hath  frequent 
admittance  into  the  divine  presence,  and  feasteth  his  soul  upon  the 
tree  of  life?  For  my  part,  I  value  this  man  before  the  noblest, 
the  richest,  the  most  learned,  in  the  world. 

3.  A  heavenly  mind  is  the  nearest  and  truest  way  to  a  life  of 
comfort.  The  countries  far  north  are  cold  and  frozen,  because 
they  are  distant  from  the  sun.  What  makes  such  frozen  uncom- 
fortable Christians,  but  their  living  so  far  from  heaven  ?  And 
what  makes  others  so  warm  in  comforts,  bat  their  living  higher, 
and  having  nearer  access  with  God?  When  the  sun  in  the 
spring  draws  nearer  to  our  part  of  the  earth,  how  do  all  things 
congratulate  its  approach?  The  earth  looks  green,  the  trees 
shoot  forth,  the  plants  revive,  the  birds  sing,  and  all  things  smile 
upon  us.  If  we  would  but  try  this  life  with  God,  and  keep  these 
hearts  above,  what  a  spring  of  joy  would  be  within  us!  How 
should  we  forget  our  winter  sorrows  !     How  early  should  we  rise 


LED   UPON   EARTH.  16? 

to  sing  the  praise  of  our  great  Creator  !  O,  Christians,  get  above. 
Those  that  have  been  there  have  found  it  warmer  ;  and  i  doubt  not 
but  thou  hast  sometime  tried  it  thyself.  When  have  you  largest 
comforts?  Is  it  not  when  thou  hast  conversed  with  God,  and 
talked  with  the  inhabitants  of  the  higher  world,  and  viewed  their 
mansions,  and  filled  thy  soul  with  the  forethoughts  of  glory.  If 
thou  knowest  by  experience  what  this  practice  is,  I  dare  say 
thou  knowest  what  spiritual  joy  is.  If,  as  David  professes,  "the 
light  of  God's  countenance  more  gladdens  the  heart,  than  corn 
and  wine,"  then,  surely,  they  that  draw  nearest,  and  most  behold 
it,  must  be  fullest  of  these  joys.  Whom  should  we  blame,  then, 
that  we  are  so  void  of  consolation,  but  our  own  negligent  hearts? 
God  hath  provided  us  a  crown  of  glory,  and  promised  to  set  it 
shortly  on  our  heads,  and  we  will  not  so  much  as  think  of  it. 
He  bids  us  behold  and  rejoice,  and  we  will  not  so  much  as  look 
at  it;  and  yet  we  complain  for  want  of  comfort.  It  is  by  believ- 
ing that  we  are  "filled  with  joy  and  peace,"  and  no  longer  than 
we  continue  believing.  It  is  in  hope  the  saints  rejoice,  and  no 
longer  than  they  continue  hoping.  God's  Spirit  worketh  our 
comforts,  by  setting  our  own  spirits  on  work  upon  the  promises, 
and  raising  our  thoughts  to  the  place  of  our  comforts.  As  you 
would  delight  a  covetous  man  by  showing  him  gold,  so  God 
delights  his  people  by  leading  them,  as  it  were,  into  heaven,  and 
showing  them  himself,  and  their  rest  with  him.  He  does  not 
cast  in  our  joys  while  we  are  idle,  or  taken  up  with  other  things. 
He  gives  the  fruits  of  the  earth  while  we  plough,  and  sow,  and 
weed,  and  water,  and  dung,  ?nd  dress,  and  with  patience  expect 
his  blessing ;  so  doth  he  give  the  joys  of  the  soul.  I  entreat 
thee,  reader,  in  the  name  of  the  Lord,  and  as  thou  valuest  the 
life  of  constant  joy,  and  that  good  conscience  which  is  a  contin- 
ual feast,  to  set  upon  this  work  seriously,  and  learn  the  art  of 
heavenly-mindedness,  and  thou  shalt  find  the  increase  an  hun- 
dred fold,  and  the  benefit  abundantly  exceed  thy  labour.  But 
this  is  the  misery  of  man's  nature ;  though  every  man  naturally 
hates  sorrow,  and  loves  the  most  merry  and  joyful  life,  yet  few 
love  Ihe  way  to  joy,  or  will  endure  the  pains  by  which  it  is 
obtained  ;  they  will  take  the  next  that  comes  to  hand,  and  content 
themselves  with  earthly  pleasures,  rather  than  they  will  ascend 
to  heaven  to  seek  it;  and  yet,  when  all  is  do:ie,  they  must  have 
it  there,  or  be  without  it. 


IQS  A   HEAVENLY   LIFE 

4.  A  heart  in  h.aven  will  be  a  most  excellent  preservative 
against  temptations  to  sin.  It  will  keep  the  heart  well  employed. 
When  we  are  idle,  we  tempt  the  devil  to  tempt  us;  as  careless 
persons  make  thieves.  A  heart  in  heaven  can  reply  to  the 
tempter,  as  Nehemiah  did,  "  I  am  doing  a  great  work,  so  that 
I  cannot  come."  It  hath  no  leisure  to  be  lustful  or  wanton, 
ambitious  or  worldly.  If  you  were  but  busy  in  your  lawful 
callings,  you  would  not  be  so  ready  to  hearken  to  temptations ; 
much  less  if  you  were  also  busy  above  with  God.  Would  a 
judge  be  persuaded  to  rise  from  the  bench,  when  he  is  sitting 
upon  life  and  death,  to  go  and  play  with  children  in  the  streets? 
No  more  will  a  Christian,  when  he  is  taking  a  survey  of  his 
eternal  rest,  give  ear  to  the  alluring  charms  of  Satan.  The 
children  of  that  kingdom  should  never  have  time  for  trifles, 
especially  when  they  are  employed  in  the  affairs  of  the  kingdom ; 
and  this  employment  is  one  of  the  saints'  chief  preservatives 
from  temptations. 

A  heavenly  mind  is  the  freest  from  sin,  because  it  hath  truer 
and  livelier  apprehensions  of  spiritual  things.  He  hath  so  deep 
an  insight  into  the  evil  of  sin,  the  vanity  of  the  creature,  the 
brutishnessof  fleshly,  sensual  delights,  that  temptations  have  little 
power  over  him.  "In  vain  the  net  is  spread,"  says  Solomon, 
"in  the  sight  of  any  bird."  And  usually  in  vain  doth  Satan  lay 
his  snares  to  entrap  the  soul  that  plainly  sees  them.  Earth  is 
the  place  for  his  temptations,  and  the  ordinary  bait;  and  how 
shall  these  insnare  the  Christian  who  hath  left  the  earth,  and 
walks  with  God  ?  Is  converse  with  wise  and  learned  men  the 
way  to  make  one  wise  ?  Much  more  is  converse  with  God.  If 
travellers  return  home  with  wisdom  and  experience,  how  much 
more  he  that  travels  to  heaven !  If  our  bodies  are  suited  to  the 
air  and  climate  we  most  live  in,  his  understanding  must  be  fuller 
of  light,  who  lives  with  the  Father  of  lights.  The  men  of  the 
world  that  dwell  below,  and  know  no  other  conversation  but 
earthly,  no  wonder  if  their  "understanding  be  darkened,"  and 
Satan  "takes  them  captive  at  his  will."  How  can  worms  and 
moles  see,  whose  dwelling  is  always  in  the  earth?  While  this 
dust  is  in  their  eyes,  no  wonder  they  mistake  gain  for  godliness, 
sin  for  grace,  the  world  for  God,  their  own  wills  for  the  law  of 
Christ,  and,  in  the  issue,  hell  for  heaven.  But  when  a  Christian 
withdraws  himself  from  his  worldly  thoughts,  and  begins  to  con- 


LED   UPON   EARTH.  1Q9 

verse  with  God  in  heaven,  methinks  he  is,  as  Nebuchadnezzar, 
taken  from  the  beasts  of  the  field  to  the  throne,  and  "his  reason 
returneth  unto  him."  When  he  hath  had  a  glimpse  of  eternity, 
and  looks  down  on  the  world  again,  how  doth  he  charge  with 
folly  his  neglects  of  Christ,  his  fleshly  pleasures,  his  earthly 
cares  !  How  doth  he  say  to  his  laughter,  It  is  mad ;  and  to  his 
vain  mirth,  What  doth  it?  How  both  he  verily  think  there  is 
no  man  in  Bedlam  so  truly  mad,  as  wilful  sinners,  and  unworthy 
slighters  of  Christ  and  glory  !  This  makes  a  dying  man  usually 
wiser  than  others,  because  he  looks  on  eternity  as  near,  and  hath 
more  heart-piercing  thoughts  of  it,  than  he  ever  had  in  health 
and  prosperity.  Then  many  of  the  most  bitter  enemies  of  the 
saints  have  their  eyes  opened,  and,  like  Balaam,  cry  out,  "O 
that  I  might  die  the  death  of  the  righteous,  and  that  my  last  end 
might  be  like  his!"-  Yet  let  the  same  men  recover,  and  lose 
their  apprehensions  of  the  life  to  come,  and  how  quickly  do  they 
lose  their  understandings  with  it?  Tell  a  dying  sinner  of  the 
riches,  honours,  or  pleasures  of  the  world,  and  would  he  not 
answer,  "What  is  all  this  to  me,  who  must  presently  appear 
before  God,  and  give  an  account  of  all  my  life!"  Christian, 
if  the  apprehended  nearness  of  eternity  will  work  such  strange 
effects  upon  the  ungodly,  and  make  them  so  much  wiser  than 
before,  O  what  rare  effects  would  it  produce  in  thee  if  thou 
couldst  always  dwell  in  the  views  of  God,  and  in  lively  thoughts 
of  thy  everlasting  state !  Surely  a  believer,  if  he  improve  his 
faith,  may  ordinarily  have  more  quickening  apprehensions  of 
the  life  to  come,  in  the  time  of  his  health,  than  an  unbeliever 
hath  at  the  hour  of  his  death. 

A  heavenly  mind  is  also  fortified  against  temptations,  because 
the  affections  are  thoroughly  prepossessed  with  the  high  delights 
of  another  world.  He  that  loves  most,  and  not  he  that  only  knows 
most,  will  most  easily  resist  the  emotions  of  sin.  The  will  doth  as 
sweetly  relish  goodness,  as  the  understanding  doth  truth;  and 
here  lies  much  of  a  Christian's  strength.  When  thou  hast  had 
a  fresh,  delightful  taste  of  heaven,  thou  wilt  not  be  so  easily 
persuaded  from  it.  You  cannot  persuade  a  child  to  part  with 
his  sweetmeats,  while  the  taste  is  in  his  mouth.  O  that  you 
would  be  much  on  feeding  on  the  hidden  manna,  and  frequently 
tasting  the  delights  of  heaven!  How  would  this  confirm  thy 
resolutions,  and  make  thee  despise  the  fooleries  of  the  world, 
15 


]70  A   HEAVENLY   LIFE 

and  scorn  to  be  cheated  with  such  childish  toys.  If  tl.e  ne\i 
had  set  upon  Peter  in  the  mount  of  transfiguration,  when  he  saw 
Moses  and  Elias  talking  with  Christ,  would  he  so  easily  have 
been  drawn  to  deny  his  Lord  ?  What !  with  all  that  glory  in  his 
eye?  No.  So,  if  he  should  set  upon  a  believing  soul,  when  he 
is  taken  up  in  the  mount  with  Christ,  what  would  such  a  sou! 
say  ?  "  Get  thee  behind  me,  Satan  ;  wouldst  thou  persuade  me 
hence  with  trifling  pleasures,  and  steal  my  heart  from  this  my 
rest?  Wouldst  thou  have  me  sell  these  joys  for  nothing?  Is 
any  honour  or  delight  like  this?  or  can  that  be  profit,  for  which 
I  must  lose  this?"  But  Satan  stays  till  we  are  come  down,  and 
the  taste  of  heaven  is  out  of  our  mouths,  and  the  glory  we  saw,  is 
even  forgotten,  and  then  he  easily  deceives  our  hearts.  Though 
the  Israelites  below  eat,  and  drink,  and  rise  up  to  play  before  their 
idol,  Moses  in  the  mount  will  not  do  so.  O,  if  we  could  keep  the 
taste  of  our  souls  continually  delighted  with  the  sweetness  above, 
with  what  disdain  should  we  spit  on  the  baits  of  sin! 

Besides,  whilst  the  heart  is  set  on  heaven,  a  man  is  under  God's 
protection.  If  Satan  then  assault  us,  God  is  more  engaged  for 
our  defence,  and  will  doubtless  stand  by  us,  and  say,  "My  grace 
is  sufficient  for  thee."  When  a  man  is  in  the  way  of  God's 
blessing,  he  is  in  the  less  danger  of  sin's  enticing.  Amidst  thy 
temptations,  Christian  reader,  use  much  this  powerful  remedy — 
keep  close  with  God  by  a  heavenly  mind ;  follow  your  business 
above  with  Christ,  and  you  will  find  this  a  surer  help  than  any 
other.  "  The  way  of  life  is  above  to  the  wise,  that  he  may  depart 
from  hell  beneath."  Remember  that  "Noah  was  a  just  man,  and 
perfect  in  his  generation  ;"  for  he  "  walked  with  God  :"  and  that 
God  said  to  Abraham,  "Walk  before  me,  and  be  thou  perfect." 

5.  The  diligent  keeping  your  hearts  in  heaven  will  maintain 
the  vigour  of  all  your  graces,  and  put  life  into  all  your  duties. 
The  heavenly  Christian  is  the  lively  Christian.  It  is  our  strange- 
ness to  heaven  that  makes  us  so  dull.  How  will  the  soldier  hazard 
his  life,  and  the  mariner  pass  through  storms  and  waves,  and  no 
difficulty  keep  them  back,  when  they  think  of  an  uncertain,  per- 
ishing treasure  !  What  life,  then,  would  it  put  into  a  Christian's* 
endeavours  if  he  would  frequently  think  of  his  everlasting  trea- 
sure? We  run  so  slowly,  and  strive  so  lazily,  because  we  so  little 
mind  the  prize.  Observe  but  the  man  who  is  much  in  heaven, 
and  vou  shall  see  he  is  not  like  other  Christians;  there  is  some- 


LEI)    UPON    EARTH.  17] 

whing  of  what  he  hath  seen  ax>ve  appeareth  in  all  his  duty  and 
conversation.     If  a  preacher,  how  heavenly  are  his  sermons!  . 
[f  a  private  Christian,  what   heavenly  converse,   prayers,  and 
deportment!     Set  upon  this  employment,  and  others  will  see  the 
face  of  your  conversation  shine,  and  say,  Surely  he  hath  been 
"with  God  on  the  mount.''     But  if  you  lie  complaining  of  dead- 
ness,  and  dulness;  that  you  cannot  love  Christ,  nor  rejoice  in  his 
love;  that  you  have  no  life  in  prayer,  nor  in  any  other  duty; 
and  yet  neglect  this  quickening  employment;  you  are  the  cause 
of  your  own  complaints.     Is  not  thy  life  hid  with  Christ  in  God  ? 
Where  must  thou  go,  but  to  Christ  for  it?     And  where  is  that, 
but  to  heaven,  "where  Christ  is?     Thou  wilt  not  come  to  Christ, 
that  thou  mayst  have  life."    If  thou  wouldst  have  light  and  heat, 
why  art  thou  no  more  in  the  sunshine  ?    For  want  of  this  recourse 
to  heaven,  thy  soul  is  as  a  lamp  not  lighted,  and  thy  duties  as  a 
sacrifice  without  fire.     Fetch  one  coal  daily  from  this  altar,  and 
see  if  thy  offering  will  not  burn.     Light  thy  lamp  at  this  flame, 
and  feed  it  daily  with  oil  from  hence,  and  see  if  it  will  not 
gloriously  shine.     Keep  close  to  this  reviving  fire,  and  see  if  thy 
affections  will  not  be  warm.     In  thy  want  of  love  to  God,  lift  up 
thy  eye  of  faith  to  heaven,  behold  his  beauty,  contemplate  his 
excellences,  and  see  whether  his  amiableness  and  perfect  good- 
ness will   not   ravish   thy  heart.      As   exercise   gives   appetite, 
strength,  and  vigour  to  the  body,  so  these  heavenly  exercises 
will   quickly  cause  the    increase  of  grace    and   spiiitual   life. 
Besides,  it  is  not  false  or  strange  fire,  which  you  fetch  from 
heaven  for  your  sacrifices.     The  zeal  which  is  kindled  by  your 
meditations  on   heaven,  is  most  likely  to  be  a  heavenly  zeal. 
Some  men's  fervency  is  only  drawn  from  their  books,  some  from 
the  sharpness  of  affliction,  some  from  the  mouth  of  a  moving 
minister,  and  some  from  the  attention  of  an  auditory ;  but  he  that 
knows  this  way  to  heaven,  and  derives  it  daily  from  the  true 
fountain,  shall  have  his  soul  revived  with  the  water  of  life,  and 
enjoy  that  quickening  which  is  peculiar  to  the  saints.     "By 
this  faith  thou  mayst  offer  Abel's  sacrifice  more  excellent  than" 
that  of  common  men,  and  "by  it  obtain  witness  that  thou  art 
righteous,  God  testifying  of  thy  gifts"  that  they  are  sincere. 
When  others  are  ready,  like  Baal's  priests,  to  "cut  themselves," 
because  their  sacrifice  will  not  burn,  thou  mayst  breathe  the  spirit 
of  Elijah,  and  in  the  chariot  of  contemplation  soar  aloft,  till  thy 


472  A   HEAVENLY   LIFE 

bouI  and  sacrifice  gloriously  flame,  though  the  flesh  and  the  worio 
should  cast  upon  them  all  the  water  of  their  opposing  enmi  y 
Say  not,  How  can  mortals  ascend  to  heaven?  Faith  hath  wings. 
and  meditation  is  its  chariot.  Faith  is  a  burning-glass  to  thy 
sacrifice,  and  meditation  sets  it  to  the  face  of  the  sun  ;  only  take  it 
not  away  too  soon,  but  hold  it  there  awhile,  and  thy  soul  will  feeJ 
the  happy  effect.  Reader,  art  thou  not  thinking,  when  thou  secst 
a  lively  Christian,  and  nearest  his  lively,  fervent  prayers,  and 
edifying  discourse,  "O  how  happy  a  man  is  this!  O  that  my 
soul  were  in  this  blessed  condition!"  Why,  I  here  advise  thee 
from  God,  set  thy  soul  conscientiously  to  this  work,  wash  thee 
frequently  in  this  Jordan,  and  thy  leprous,  dead  soul  will  revive, 
'•and  thou  shalt  know  that  there  is  a  God  in  Israel,"  and  that 
thou  mayst  live  a  vigorous  and  joyful  life,  if  thou  dost  not  wil- 
fully neglect  thy  own  mercies. 

6.  The  frequent  believing  views  of  glory  are  the  most  precious 
cordials  in  all  afflictions.  These  cordials,  by  cheering  our  spirits, 
render  our  sufferings  far  more  easy,  enable  us  to  bear  them  with 
patience  and  joy,  and  so  strengthen  our  resolutions,  that  we  for- 
sake not  Christ  for  fear  of  trouble.  If  the  way  be  ever  so  rough, 
can  it  be  tedious  if  it  lead  to  heaven?  O,  sweet  sickness, 
reproaches,  imprisonments,  or  death,  accompanied  with  these 
tastes  of  our  future  rest!  This  keeps  the  suffering  from  the 
soul,  so  that  it  only  can  touch  the  flesh.  Had  it  not  been  for 
that  little  (alas !  too  little)  taste  which  I  had  of  rest,  my  sufferings 
would  have  been  grievous,  and  death  more  terrible.  I  may  say, 
"I  had  fainted,  unless  I  had  believed  to  see  the  goodness  of  the 
Lord  in  the  land  of  the  living."  Unless  this  promised  rest  "  had 
been  my  delight,  I  should  then  have  perished  in  mine  afflic- 
tion. One  thing  have  I  desired  of  the  Lord  ;  that  will  I  seek 
after;  that  I  may  dwell  in  the  house  of  the  Lord,  all  the  days  of 
my  life,  to  behold  the  beauty  of  the  Lord,  and  to  inquire  in  his  tem- 
ple. For  in  the  time  of  trouble  he  shall  hide  me  in  his  pavilion : 
in  the  secret  of  his  tabernacle  shall  he  hide  me ;  he  shall  set  me 
upon  a  rock.  And  now  shall  mine  head  be  lifted  up  above  mine 
enemies,  round  about  me.  Therefore  will  I  offer  in  his  tabernacle 
sacrifices  of  joy;  I  will  sing — yea,  I  will  sing  praises  unto  the 
Lord."  All  sufferings  are  nothing  to  us,  so  far  as  we  have  these 
supporting  joys.  When  persecution  and  fear  hath  shut  the  doors> 
Christ  can  come  in;  and  stand  in  the  midst,  and  say  to  his  disci- 


LED   UPON   EARTH.  y  £ 

• 

pies,  "Peace  be  unto  you."  Paul  and  Silas  can  be  in  heaven; 
even  when  they  are  thrust  into  the  inner  prison,  their  bodies 
scourged  with  "many  stripes,  and  their  feet  fast  in  the  stocks." 
The  martyrs  find  more  rest  in  their  flames,  than  their  persecutors 
in  their  pomp  and  tyranny ;  because  they  foresee  the  flames  they 
escape,  and  the  rest  which  their  fiery  chariot  is  conveying  them 
to.  If  the  Son  of  God  will  walk  with  us,  we  are  safe  in  the 
midst  of  those  flames,  which  shall  devour  them  that  cast  us  in. 
"Abraham  went  out  of  his  country,  not  knowing  whither  he 
went;  because  he  looked  for  a  city  which  hath  foundations, 
vhose  builder  and  maker  is  God.  Moses  esteemed  the  reproach 
cf  Christ  greater  riches  than  the  treasures  in  Egypt;  because 
he  had  respect  unto  the  recompense  of  reward.  He  forsook 
Egypt,  not  fearing  the  wrath  of  the  king;  because  he  endured 
as  seeing  him  who  is  invisible.  Others  were  tortured,  not  accept- 
ing deliverance,  that  they  might  obtain  a  better  resurrection. 
Even  Jesus,  the  author  and  finisher  of  our  faith,  for  the  joy  that 
was  set  before  them,  endured  the  cross,  despising  the  shame,  and 
is  set  down  at  the  right  hand  of  the  throne  of  God.  This  is 
the  noble  advantage  of  faith  ;  it  can  look  on  the  means  and  end 
together.  This  is  the  great  reason  of  our  impatience,  and  cen- 
suring of  God,  because  we  gaze  on  the  evil  itself,  but  fix  not  our 
thoughts  on  what  is  beyond  it.  They  that  saw  Christ  only  on 
the  cross,  or  in  the  grave,  do  shake  their  heads,  and  think  him 
lost;  but  God  saw  him  dying,  buried,  rising,  glorified,  and  all 
this  at  one  view.  Faith  will  in  this  imitate  God,  so  far  as  it 
hath  the  glass  of  a  promise  to  help  it.  We  see  God  burying  us 
under  ground,  but  we  foresee  not  the  spring,  when  we  shall  all 
revive.  Could  we  but  clearly  see  heaven,  as  the  end  of  all 
God's  dealings  with  us,  surely  none  of  his  dealings  could  be 
grievous.  If  God  would  once  raise  us  to  this  life,  we  should 
find,  that  though  heaven  and  sin  are  at  a  great  distance,  yet 
heaven  and  a  prison,  or  banishment,  heaven  and  the  belly  of  a 
whale,  or  a  den  of  lions,  heaven  and  consuming  sickness,  or 
invading  death,  are  at  no  such  distance.  But  as  "Abraham  saw 
Christ's  day  and  rejoiced,"  so  we,  in  our  most  forlorn  state,  might 
see  that  day  when  Christ  shall  give  us  rest,  and  therein  rejoice. 
I  beseech  thee,  Christian,  for  the  honour  of  the  gospel,  and  for 
thy  soul's  comfort,  be  not  to  learn  this  heavenly  art  when,  in  thy 
greatest  extremity,  thou  hast  most  need  to  use  it.  He  that,  with 
15* 


174  A   HEAVENLY    LIFE 

Stephen,  "sees  the  glory  of  God,  and  Jesus  standing  on  the  right 
hand  of  God,"  will  comfortably  bear  the  shower  of  stones. 
"The  joy  of  the  Lord  is  our  strength,"  and  that  joy  must  be 
fetched  from  the  place  of  our  joy ;  and  if  we  walk  without  our 
strength,  how  lon^  are  we  like  to  endure? 

7.  He  whose  conversation  is  in  heaven  is  the  profitable  Chris- 
tian to  all  about  him.  When  a  man  is  in  a  strange  country, 
how  glad  is  he  of  the  company  of  one  of  his  own  nation!  How 
delightful  is  it  to  talk  of  their  own  country,  their  acquaintance, 
and  affairs  at  home  !  With  what  pleasure  did  Joseph  talk  with 
his  brethren,  and  inquire  after  his  father,  and  his  brother  Benja- 
min! Is  it  not  so  to  a  Christian,  to  talk  with  his  brethren  that ' 
have  been  above,  and  inquire  after  his  Father,  and  Christ  his 
Lord?  When  a  worldly  man  will  talk  of  nothing  but  the  world; 
and  a  politician  of  state  affair^  and  a  mere  schola^of  human 
learning,'  and  a  common  prdfessor  of  his  duties;  the  heavenly 
man  will  be  speaking  of  heaven,  and  the  strange  glory  his  faith 
hath  seen,  and  our  speedy  and  blessed  meeting  there.  O  how 
refreshing  and  useful  are  his  expressions !  How  his  words  pierce 
and  melt  the  heart,  and  transform  the  hearers  into  other  men ! 
How  doth  his  "  doctrine  drop  as  the  rain,  and  his  speech  distil 
as  the  dew,  as  the  small  rain  upon  the  tender  herb,  and  as  the 
showers  upon  the  grass,  while  his  lips  publish  the  name  of  the 
Lord,  and  ascribe  greatness  unto  his  God  !"  His  sweet  discourse 
of  heaven  is  like  the  "box  of  precious  ointment,"  which,  being 
"  poured  upon  the  head  of  Christ,  filled  the  house  with  the  odour." 
All  that  are  near  may  be  refreshed  by  it.  Happy  the  people 
that  have  a  heavenly  minister !  Happy  the  children  and  servants 
that  have  a  heavenly  father  or  master!  Happy  the  man  that 
hath  a  heavenly  companion,  who  will  watch  over  thy  ways, 
strengthen  thee*  when  thou  art  weak,  cheer  thee  when  thou  art 
drooping,  and  "comfort  thee  with  the  comfort  wherewith  he  him- 
self" hath  been  so  often  comforted  of  God !  This  is  he  that  will 
always  be  blowing  at  the  spark  of  thy  spiritual  life,  and  drawing 
thy  soul  to  God,  and  will  say  to  thee,  as  the  Samaritan  woman. 
"Come  and  see  one  that  hath  told  me  all  that  ever  I  did;"  one 
that  hath  loved  our  souls  to  the  death.  "Is  not  this  the  Christ?" 
Is  not  "the  knowledge  of  God  and  him  eternal  life?"  ^  Is  it  not 
the  glory  of  the  saints  to  see  his  glory !  Come  to  this  man's 
house,  and  sit  at  his  table,  and  he  will  feast  thy  scul  with  the 


LED   UPON   EARTH.  175 

dainties  of  heaven ;  travel  with  him  by  the  way,  and  he  will 
direct  and  quicken  thee  in  thy  journey  to  heaven  ;  trade  with  him 
in  the  world,  and  he  will  counsel  thee  to  buy  "the  pearl  of  great 
price."  If  thou  wrong  him,  he  can  pardon  thee,  remembering 
that  Christ  hath  pardoned  his  greater  offences.  If  thou  be  angry, 
he  is  meek,  considering  the  meekness  of  his  heavenly  Pattern  ; 
or,  if  he  fall  out  with  you,  he  is  soon  reconciled,  when  he  recol- 
lects that  in  heaven  you  must  be  everlasting  friends.  This  is 
the  Christian  of  the  right  stamp,  and  all  about  him  are  better 
for  him.  How  unprofitable  is  the  society  of  all  other  sorts  of 
Christians,  in  comparison  with  this  !  If  a  man  should  come  from 
heaven,  how  would  men  long  to  hear  what  reports  he  would  make 
of  the  other  world,  and  what  he  had  seen,  and  what  the  blessed 
there  enjoy !  Would  they  not  think  this  man  the  best  companion, 
and  his  discourses  the  most  profitable  !  Why,  then,  do  you  value 
the  company  of  saints  no  more,  and  inquire  no  more  of  them, 
and  relish  their  discourse  no  better?  For  every  saint  shall  go 
to  heaven  in  person,  and  is  frequently  there  in  spirit,  and  hath 
often  viewed  it  in  the  glass  of  the  gospel.  For  my  part  I  had 
rather  have  the  company  of  a  heavenly-minded  Christian,  than 
that  of  the  most  learned  disputants  or  princely  commanders. 

8.  No  man  so  highly  honoureth  God  as  he  whose  conversation 
is  in  heaven.  Is  not  a  parent  disgraced,  when  his  children  feed 
on  husks,  are  clothed  in  rags,  and  keep  company  with  none  but 
rogues  and  beggars?  Is  it  not  so  to  our  heavenly  Father,  when 
we,  who  call  ourselves  his  children,  feed  on  earth,  and  the  garb 
of  our  souls  is  like  that  of  the  world ;  and  our  hearts  familiarly 
converse  with,  and  "cleave  to  the  dust,"  rather  than  stand  con- 
tinually in  our  Father's  presence?  Surely  we  live  below  the 
children  of  the  King,  not  according  to  the  height  of  our  hopes,  nor 
the  provision  of  our  Father's  house,  and  the  great  preparations 
made  for  his  saints.  It  is  well  we  have  a  father  of  tender  bowels, 
who  will  own  his  children  in  rags.  If  he  did  not  first  challenge 
his  interest  in  us,  neither  ourselves  nor  others  could  know  us  to 
be  his  people.  But  when  a  Christian  can  live  above,  and  rejoice 
his  soul  with  the  things  that  arc  unseen,  how  is  God  honoured  by 
such  a  one  !  The  Lord  will  testify  for  him,  This  man  believes  me, 
and  takes  me  at  my  word ;  he  rejoices  in  my  promise,  before  he 
has  possession  ;  he  can  be  thankful  for  what  his  bodily  eyes  never 
saw ;  his  rejoicing  is  not  in  the  flesh  ;  his  heart  is  with  me  ;  he 


176  A    HEAVENLY    LIFE 

loves  my  presence ;  and  he  shall  surely  enjoy  it  in  my  kingdom 
for  ever.  "Blessed  are  they  that  have  not  seen,  and  yet  have 
believed.  Them  that  honour  me,  I  will  honour."  How  did  God 
esteem  himself  honoured  by  Caleb  and  Joshua,  when  they  went 
into  the  promised  land,  and  brought  back  to  their  brethren  a  taste 
of  the  fruits,  and  spake  well  of  the  good  land,  and  encouraged  the 
people !     What  a  promise  and  recompense  did  they  receive  ! 

9.  A  soul  that  does  not  set  its  affections  on  things  above,  dis- 
oheys  the  commands,  and  loses  the  most  gracious  and  delightful 
discoveries  of  the  word  of  God.  The  same  God  that  hath  com- 
manded thee  to  believe,  and  to  be  a  Christian,  hath  commanded 
thee  to  "seek  those  things  which  are  above,  where  Christ  sitteth 
on  the  right  hand  of  God,  and  to  set  your  affections  on  things 
above,  not  on  things  on  the  earth."  The  same  God  that  has  for- 
bidden thee  to  murder,  steal,  or  commit  adultery,  has  forbidden 
thee  the  neglect  of  this  great  duty ;  and  darest  thou  wilfully  dis- 
obey him?  Why  not  make  conscience  of  one  as  well  as  the 
other?  He  hath  made  it  thy  duty,  as  well  as  the  means  of  thy 
comfort,  that  a  double  bond  may  engage  thee  not  to  forsake  thy 
own  mercies.  Besides,. what  are  all  the  most  glorious  descriptions 
of  heaven,  all  those  discoveries  of  our  future  blessedness,  and 
precious  promises  of  our  rest,  but  lost  to  thee?  Are  not  these 
the  stars  in  the  firmament  of  Scripture,  and  the  golden  lines  in 
that  book  of  God  ?  Methinks  thou  shouldst  not  part  with  one  of 
these  promises — no,  not  for  a  world.  As  heaven  is  the  perfection 
of  all  our  mercies,  so  the  promises  of  it  in  the  gospel  are  the 
very  soul  of  the  gospel.  Is  a  comfortable  word  from  the  mouth 
of  God  of  such  worth,  that  all  the  comforts  in  the  world  are 
nothing  to  it?  And  dost  thou  neglect  and  overlook  so  many  of 
them?  Why  should  God  reveal  so  much  of  his  counsel,  and  tell 
us  beforehand  of  the  joys  we  shall  possess,  but  to  make  us  know 
it  for  our  joy?  If  it  had  not  been  to  fill  us  with  the  delights  ot 
our  foreknown  blessedness,  he  might  have  kept  his  purpose  tc 
himself,  and  never  have  let  us  known  it  till  we  came  to  enjoy  it. 
Yea,  when  we  had  got  possession  of  our  rest,  he  might  still  have 
concealed  its  eternity  from  us,  pnd  then  the  fears  of  losing  it 
would  have  diminished  the  sweetness  of  our  joys.  But  it  hath 
pleased  our  Father  to  open  his  counsel,  and  let  us  know  the  very 
intent  of  his  heart,  that  our  joy  might  be  full,  and  that  we  might 
live  as  the  heirs  of  such  a  kingdom.     And  shall  we  now  overlook 


LED   UPON   EARTH.  177 

all  ?  Shall  we  live  in  earthly  cares  an  J  sorrows,  and  rejoice  no 
more  in  these  discoveries,  than  if  the  Lord  had  never  wrote  them  ? 
If  thy  prince  had  but  sealed  thee  a  patent  of  some  lordship,  how 
oft  wouldst  thou  cast  thy  eyes  upon  it,  and  make  it  thy  delightful 
study,  till  thou  shouldst  come  to  possess  the  dignity  itself!  And 
hath  God  sealed  thee  a  patent  of  heaven,  and  dost  thou  let  it  lie 
by  thee,  as  if  thou  hadst  forgot  it?  O  that  our  hearts  were 
as  high  as  our  hopes,  and  our  hopes  as  high  as  these  infallible 
promises ! 

10.  It  is  but  equal  that  our  hearts  should  be  on  God,  when  the 
heart  of  God  is  so  much  on  us.  If  the  Lord  of  glory  can  stoop 
so  low  as  to  set  his  heart  on  sinful  dust,  methinks  we  should 
easily  be  persuaded  to  set  our  hearts  on  Christ  and  glory,  and 
ascend  to  him,  in  our  daily  affections,  who  so  much  condescends 
to  us.  Christian,  dost  thou  not  perceive  that  the  heart  of  God  is 
set  upon  thee,  and  that  he  is  still  minding  thee  with  tender  love, 
even  when  thon  forgettest  both  thyself  and  him  ?  Is  he  not  fol- 
lowing thee  with  daily  mercies,  moving  upon  thy  soul,  providing 
for  thy  body,  preserving  both  ?  Doth  he  not  bear  thee  continually 
in  the  arms  of  love,  and  promise  that  "all  shall  work  together 
for  thy  good,"  and  suit  all  his  dealings  to  thy  greatest  advantage, 
and  "give  his  angels  charge  over  thee?"  And  canst  thou  be 
taken  up  with  the  joys  below,  and  forget  thy  Lord,  who  forgets 
not  thee?  Unkind  ingratitude!  When  he  speaks  of  his  own 
kindness  for  us,  hear  what  he  says:  "Zion  said,  The  Lord  hath 
forsaken  me,  and  my  Lord  hath  forgotten  me.  Can  a  woman 
forget  her  sucking  child,  that  she  should  not  have  compassion  on 
the  son  of  her  womb?  Yea,  she  may  forget,  yet  will  I  not  forget 
thee.  Behold,  I  have  graven  thee  upon  the  palms  of  my  hands; 
thy  walls  are  continually  before  me."  But  when  he  speaks  of 
our  regards  in  him,  the  case  is  otherwise.  "Can  a  maid  forget 
her  ornaments,  or  a  bride  her  attire?  Yet  my  people  have  for- 
gotten me  days  without  number."  As  if  he  should  say,  "You 
will  not  rise  one  morning,  but  you  wiil  remember  to  cover  your 
nakedness,  nor  forget  your  vanity  of  dress;  and  are  these  of 
more  worth  than  your  God?  of  more  importance  than  your  eter- 
nal life?  And  yet  you  can  forget  these  day  after  day."  Give 
not  God  cause  thus  to  expostulate  with  us.  Rather  let  our  souls 
get  up  to  God,  and  visit  him  every  morning,  and  car  hearts 
towards  him  every  moment 


J78  A  HEAVENI  Y   LIFE 

11.  Our  interest  in  heaven,  and  our  relation  to  it,  should  con- 
tinually  keep  our  hearts  upon  it.  There  our  Father  keeps  his 
court.  We  call  him  our  "Our  Father,  who  art  in  heaven." 
Unworthy  children!  that  can  be  so  taken  up  in  their  play,  as  to 
be  mindless  of  such  a  Father.  There  also  is  Christ,  our  head, 
our  husband,  our  life ;  and  shall  we  not  look  towards  him,  and 
send  to  him  as  often  as  we  can,  till  we  come  to  see  him  face  to 
face?  Since  "the  heavens  must  receive  him  until  the  time  of 
the  restitution  of  all  things,"  let  them  also  receive  our  hearts 
with  him.  There  also  is  "New  Jerusalem,  which  is  the  mother 
of  us  all."  And  there  are  multitudes  of  our  elder  brethren. 
There  are  our  friends  and  old  acquaintance,  whose  society  in  the 
flesh  we  so  much  delighted  in,  and  whose  departure  hence  we  so 
much  lamented;  and  is  this  no  attractive  to  thy  thoughts?  If 
they  were  within  thy  reach  on  earth,  thou  wouldst  go  and  visit 
them,  and  why  not  oftener  visit  them  in  spirit,  and  rejoice  before- 
hand to  think  of  meeting  them  there?  "Socrates  rejoiced  that 
he  should  die,  because  he  believed  he  should  see  Homer,  Hesiod, 
and  other  eminent  persons.  How  much  more  do  I  rejoice,  said 
a  pious  old  minister,  who  am  sure  to  see  Christ  my  Saviour,  the 
eternal  Son  of  God,  in  his  assumed  flesh  ;  besides  so  many  wise, 
holy,  and  renowned  patriarchs,  prophets,  apostles,"  &c.  A 
believer  should  look  to  heaven,  and  contemplate  the  blessed  state 
of  the  saints,  and  think  with  himself,  "Though  I  am  not  yet  so 
happy  as  to  be  with  you,  yet  this  is  my  daily  comfort — you  are 
my  brethren  and  fellow-members  in  Christ,  and  therefore  your 
joys  are  my  joys,  and  your  glory,  by  these  near  relations,  is  my 
glory;  especially  while  I  believe  in  the  same  Christ,  and  hold 
fast  the  same  faith  and  obedience,  by  which  you  were  thus  dig- 
nified, and  rejoice  in  spirit  with  you,  and  congratulate  your 
happiness  in  my  daily  meditations." 

Moreover,  our  house  and  home  is  above.  "For  we  know  that 
if  our  earthly  house  of  his  tabernacle  were  dissolved,  we  have 
a  building  of  God,  a  house  not  made  with  hands,  eternal  in  the 
heavens."  Why  do  we  then  look  no  oftener  towards  it,  and 
"groan,  earnestly  desiring  to  be  clothed  upon  with  our  house 
which  is  in  heaven?"  If  our  home  were  far  meaner,  sure  we 
should  remember  it,  because  it  is  our  home.  If  yon  were  but 
banished  into  a  strange  land,  how  fervently  would  your  thoughts 
tye  at  home,     And  why  is  it  not  thus  with  us  in  respect  of  heaven  1 


LED   UPON    EARTH.  ■  I79 

Is  not  that  more  truly  and  properly  our  home,  where  we  must 
take  up  our  everlasting  abode,  than  this,  which  we  are  every 
hour  to  be  separated  from,  and  to  see  no  more?     We  are  stran- 
gers, and  that  is  our  country.     We  are  heirs,  and  that  is  our 
inheritance;  even  "an  inheritance  incorruptible,  undefiled,  and 
that  fadeth  not  away,  reserved  in  heaven  for  us."     We  are  here 
in  continual   distress  and  want,  and  there  lies  our  substance  ; 
even  "a  better  and  enduring  substance."     Yea,  the  very  hope 
of  our  souls  is  there ;  all  our  hope  of  relief  from  our  distresses ; 
all  our  hope  of  happiness,  when  here  we  are  miserable ;  all  this 
"hope  is  laid  up  for  us  in  heaven."     Why,  beloved  Christians, 
have  we  so  much  interest,  and  so  few  thoughts  there  ?  so  near 
relation,  and  so  little  affection?     Doth  it  become  us  to  be  delighted 
in  the  company  of  strangers,  so  as  to  forget  our  Father,  and  our 
Lord?  or  to  be  so  well  pleased  with  those  that  hate  and  grieve 
us,  as  to  forget  our  best  and  dearest  friends ;  or  to  be  so  fond  of 
borrowed  trifles,  as  to  forget  our  own  possession   and  treasure; 
or  to  be  so  much  impressed  with  tears  and  wants,  as  to  forget  our 
eternal  joy  and  rest?     God  usually  pleads  his  property  in  us;  and 
thence  concludes  he  will  do  us  good,  even  because  we  are  his 
own  people,  whom  he  hath  chosen  out  of  all  the  world.    Why 
then  do  we  not  plead  our  interest  in  him,  and  so  raise  our  hearts 
above ;  even  because  he  is  our  own  God,  and  because  the  place 
is  our  own  possession?     Men  commonly  overlove  and  overvalue 
their  own  things,  and  mind  them  too  much.    O,  that  we  could  mind 
our  own  inheritance,  and  value  it  half  so  much  as  it  deserves. 
12.  Once  more  consider,  there  is  nothing  but  heaven  worth 
setting  our  hearts  upon.     If  God  have  them  not,  who  shall?     If 
thou  mind  not  thy  rest,  what  wilt  thou  mind  ?     Hast  thou  found 
out  some  other  good?  or  something  that  will  serve  thee  instead 
of  rest?     Hast  thou  found  on  earth  eternal  happiness?     Where 
is  it?     What  is  it  made  of?     Who  was  the  nan  that  found  it  out? 
Who  was  the   man  that  last  enjoyed  it?      Where  dwelt  he? 
What  was  his  name?     Or  art  thou  the  first  that  ever  discovered 
heaven  on  earth?      Ah,  wretch!    trust  not  to  thy  discoveries, 
boast  not  of  thy  gain  till  experience  bid  thee  boast.     Disquiet 
not  thyself  in  looking  for  that  which  is  not  on  earth ;  lest  thou 
learn  thy  experience  with  the  loss  of  thy  soul,  w "lich  thou  might- 
est  have  learned  on  easier  terms ;  even  by  the  warnings  of  God 
in  his  word,  and  the  loss  of  thousands  of  souls  before  thee.     If 


IQQ  a  ubaVENLY  life  upon  earth. 

Satan  should  "take  thee  up  to  the  mountain  of  temptation,  and 
show  thee  all  the  kingdoms  of  the  world,  and  the  glory  of  them," 
he  could  show  thee  nothing  that  is  worthy  thy  thoughts,  much 
less  to  be  preferred  before  thy  rest.  Indeed,  so  far  as  duty  and 
necessity  require  it,  we  must  be  content  to  mind  the  things  below ; 
but  who  is  he  that  contains  himself  within  the  compass  of  those 
limits?  And  yet,  if  we  ever  so  diligently  contract  our  cares  and 
.thoughts,  we  shall  find  the  least  to  be  bitter  and  burdensome. 
Christian,  see  the  emptiness  of  all  those  things,  and  the  precious- 
ness  of  the  things  above.  If  thy  thoughts  should,  like  the 
laborious  bee,  go  over  the  world  from  flower  to  flower,  from 
creature  to  creature,  they  would  bring  no  honey  or  sweetness 
home,  save  what  they  gathered  from  their  relations  to  eternity. 
Though  every  truth  of  God  is  precious,  and  ought  to  be  defended  , 
yet  even  all  our  study  of  truth  should  be  still  in  reference  to  oui 
rest;  for  the  observation  is  too  true,  "that  the  lovers  of  contro- 
versies in  religion  have  never  been  warmed  with  one  spark  of 
the  love  of  God."  And  as  for  minding  the  "affairs  of  church 
and  state;"  so  far  as  they  illustrate  the  providence  of  God,  and 
tend  to  the  settling  of  the  gospel  and  the  government  of  Christ, 
and  consequently  to  the  saving  of  our  own  souls,  and  those  of 
our  posterity,  they  are  well  worth  our  diligent  observation;  but 
these  are  only  their  relations  to  eternity.  Even  all  our  dealings 
in  the  world,  our  buying  and  selling,  or  eating  and  drinking,  our 
building  and  marrying,  our  peace  and  war,  so  far  as  they  relate 
not  to  the  life  to  come,  but  tend  only  to  the  pleasing  of  the  flesh, 
are  not  worthy  the  frequent  thoughts  of  a  Christian.  And  now 
doth  not  thy  conscience  say,  that  there  is  nothing  but  heaven  and 
the  way  to  it,  that  is  worth  thy  minding? 

Now,  reader,  are  these  considerations  weighty  or  not?  Have 
i  proved  it  thy  duty  to  keep  thy  heart  on  things  above,  or  have 
1  not?  If  thou  say,  Not,  I  am  confident  thou  contradictest  thy 
own  conscience.  If  thou  acknowledge  thyself  convinced  of  the 
duty,  that  very  tongue  of  thine  shall  condemn  thee,  and  that 
confession  be  pleaded  against  thee,  if  thou  wilfully  neglect  such 
a  confessed  duty.  Be  thoroughly  willing,  and  the  work  is  more 
than  half  done.  I  have  now  a  few  plain  directions  to  give  you 
for  your  help  in  this  great  work;  but,  alas!  it  is  in  vain  to 
mention  them,  except  you  be  willing  to  put  them  into  practice. 
However,  I  will  propose  them,  and  may  the  Lord  persuade  thy 
heart  to  the  work  ' 


A   HEAVENLY   LIFE.  ]ftl 

CHAPTER    XII. 

DIRECTIONS   HOW   TO    LEAD    A    HEAVENLY    LIFE    UPON   EARTH. 

I.  The  hindrances  to  a  heavenly  life :  1.  Living  in  any  known  sin ;  2.  An  earthly  mind ; 

3.  Ungodly  companions ;  4.  A  notional  religion ;  5.  A  haughty  spirit ;  6.  A  slothful 
spirit ;  7.  Resting  in  preparatives  for  a  heavenly  life,  without  the  thing  itself.  II.  The 
duties  which  will  promote  a  heavenly  life:  1.  Be  convinced  that  heaven  is  the  only 
treasure  and  happiness ;  2.  Labour  to  know  your  interest  in  it;  3.  And  how  near  it  is; 

4.  Frequently  and  seriously  talk  of  it ;  5.  Endeavour  in  every  duty  to  raise  your  affections 
nearer  to  it ;  6.  To  the  samo  purpose,  improve  every  object  and  event ;  7.  Be  much 
in  the  angelical  work  of  praise;  8.  Possess  your  souls  with  believing  thoughts  of  the 
infinite  love  of  God ;  9.  Carefully  observe  and  cherish  the  motions  of  the  Spirit  of  God; 
10.  Nor  even  neglect  the  due  care  of  your  bodily  health. 

1.  As  thou  valuest  the  comforts  of  a  heavenly  conversation, 
I  must  here  charge  thee,  from  God,  to  avoid  carefully  some 
dangerous  hindrances;  and  then  faithfully  and  diligently  to 
practice  such  duties  as  will  especially  assist  thee  in  attaining  to 
a  heavenly  life. 

First.  Let  us  consider  those  hindrances  which  are  to  be 
avoided  with  all  possible  care. 

1.  Living  in  any  known  sin,  is  a  grand  impediment  to  a  heav- 
enly conversation.  What  havoc  will  this  make  in  thy  soul  t  O, 
the  joys  that  this  hath  destroyed !  the  ruin  it  hath  made  among 
men's  graces!  the  soul-strengthening  duties  it  hath  hindered! 
Christian  reader,  art  thou  one  that  hast  used  violence  with  thy 
conscience  ?  Art  thou  a  wilful  neglecter  of  known  duties,  either 
public,  private,  or  secret?  Art  thou  a  slave  to  thine  appetite,  or 
to  any  other  commanding  sense?  Art  thou  a  proud  seeker  of 
thine  own  esteem?  Art  thou  a  peevish  and  passionate  person, 
ready  to  take  fire  at  every  word,  or  look,  or  supposed  slight? 
Art  thou  a  deceiver  of  others  in  thy  dealings,  or  one  that  will  be 
rich,  right  or  wrong?  If  this  be  thy  case,  I  dare  say,  heaven 
and  thy  soul  are  very  great  strangers.  These  beams  in  thine 
eyes  will  not  suffer  thee  to  look  to  heaven ;  they  will  be  "  a  cloud 
between  thee  and  thy  God."  When  thou  dost  but  attempt  to 
study  eternity,  and  gather  comforts  from  the  life  to  come,  thy  sin 
will  presently  look  thee  in  the  face,  and  say,  "These  things 
belong  not  to  thee.  How  shouldst  thou  take  comfort  from 
heaven.,  who  takest  so  much  pleasure  in  the  lusts  of  the  flesh  V 
16 


182  HOW   TO    LEAD 

How  will  this  damp  thy  joys,  and  make  the  thoughts  of  that  day 
and  state  become  thy  trouble,  and  not  thy  delight?  Every  wilful 
sin  will  be  to  thy  comforts  as  wate:*  to  the  fire  ;  when  thou  thinkest 
to  quicken  them,  this  will  quench  them.  It  will  utterly  indispose 
and  disable  thee,  that  thou  canst  no  more  ascend  in  divine  medi- 
tation, than  a  bird  can  fly  when  Ls  wings  are  clipped.  Sin  cuts 
the  very  sinews  of  this  heavenly  life.  O,  man !  what  a  life  dost 
thou  lose?  What  daily  delights  dost  thou  sell  for  a  vile  lust! 
If  heaven  and  hell  can  meet  together,  and  God  become  a  lover 
of  sin,  then  mayst  thou  live  in  thy  sin,  and  in  the  tastes  of  glory ; 
and  have  a  conversation  in  heaven,  though  thou  cherish  thy  cor- 
ruption. And  take  heed,  lest  it  banish  thee  from  heaven,  as  it 
does  thy  heart.  And  though  thou  be  not  guilty,  and  knowest  no 
reigning  sin  in  thy  soul,  think  what  a  sad  thing  it  would  be,  if 
ever  this  should  prove  thy  case.  Watch,  therefore ;  especially 
resolve  to  keep  from  the  occasions  of  sin,  and  out  of  the  way  of 
temptations.  What  need  have  we  daily  to  pray,  "Lead  us  not 
into  temptation,  but  deliver  us  from  evil !" 

2.  An  earthly  mind  is  another  hindrance  carefully  to  be 
avoided.  God  and  Mammon,  earth  and  heaven,  cannot  both 
have  the  delight  of  thy  heart.  When  the  heavenly  believer  is 
blessing  himself  in  his  God,  and  rejoicing  in  hope  of  the  glory 
to  come;  perhaps  thou  art  blessing  thyself  in  thy  worldly  pros- 
perity, and  rejoicing  in  hope  of  thy  thriving  here.  When  he  is 
comforting  his  soul  in  the  views  of  Christ,  of  angels,  and  saints, 
whom  he  shall  live  with  for  ever;  then  thou  art  comforting  thy- 
self with  thy  wealth,  in  looking  over  thy  bills  and  bonds,  thy 
goods,  thy  cattle,  or  thy  buildings,  and  in  thinking  of  the  favour 
of  the  great,  of  the  pleasure  of  a  plentiful  estate,  of  larger  pro- 
vision for  thy  children  after  thee,  of  the  advancement  of  thy 
family,  or  the  increase  of  thy  dependants.  If  Christ  pronouncea 
him  a  fool,  that  said,  "Soul,  take  thy  ease ;  thou  hast  enough  laid 
up  for  many  years :"  how  much  more  so  art  thou,  who,  know- 
ingly, speakest  in  thy  heart  the  same  words!  Tell  me,  what 
difference  between  this  fool's  expressions  and  thy  affections? 
Remember,  thou  hast  to  do  with  the  Searcher  of  hearts.  Cer- 
tainly, so  much  as  thou  delightest,  and  takest  up  thy  rest  on 
earth,  so  much  of  thy  delight  in  God  is  abated.  Thine  earthly 
mind  may  consist  with  thy  outward  profession  and  common 
duties,  but  it  cannot  consist  with  this  heavenly  duty.     Thou  thy- 


A    HEAVENLY    LIFE.  193 

self  knowest  how  seldom  and  cold,  how  cursory  and  reserved, 
thy  thoughts  have  been  of  the  joys  above,  ever  since  thou  didst 
trade  so  eagerly  for  the  world.  O,  the  cursed  madness  of  many 
that  seem  to  be  religious!  They  thrust  themselves  into  a  multi- 
tude of  employments,  till  they  are  so  loaded  with  labours,  and 
clogged  with  cares,  that  their  souls  are  as  unfit  to  converse  with 
God,  as  a  man  to  walk  with  a  mountain  on  his  back ;  and  as 
unapt  to  soar  in  meditation,  as  their  bodies  to  leap  above  the 
sun !  And  when  they  have  lost  that  heaven  upon  earth,  which 
they  might  have  had,  they  take  up  with  a  few  rotten  arguments 
to  prove  it  lawful ;  though,  indeed,  they  cannot.  I  advise  thee, 
Christian,  who  hast  tasted  the  pleasures  of  a  heavenly  life,  as 
e\cr  thou  wouldst  taste  of  them  any  more,  avoid  this  devouring 
guJf  of  an  earthly  mind.  If  once  thou  come  to  this,  that  thou 
"wilt  be  rich,"  thou  "fallest  into  temptation  and  a  snare,  and 
irto  many  foolish  and  hurtful  lusts."  Keep  these  things  loose 
aSut  thee,  like  thy  upper  garments,  that  thou  mayst  lay  them  by 
whenever  there  is  need ;  but  let  God  and  glory  be  next  thy 
heart.  Ever  remember,  "that  the  friendship  of  the  world  is 
enmity  with  God.  Whosoever,  therefore,  will  be  a  friend  of  the 
world,  is  the  enemy  of  God."  "Love  not  the  world,  neither  the 
things  that  are  in  the  world.  If  any  man  love  the  world,  the 
love  of  the  Father  is  not  in  him."  This  is  plain  dealing,  and 
happy  he  that  faithfully  receives  it! 

3.  Beware  of  the  company  of  the  ungodly.  Not  that  I  would 
dissuade  thee  from  necessary  converse,  or  from  doing  them  any 
office  of  love;  especially  not  from  endeavouring  the  good  of 
their  souls,  as  long  as  thou  hast  any  opportunity  or  hope  :  nor 
would  I  have  thee  to  conclude  them  to  be  dogs  and  swine,  in 
order  to  evade  the  duty  of  reproof;  nor  even  to  judge  them  such 
at  an,  as  long  as  there  is  any  hope  for  the  better:  much  less  can 
I  arvrove  of  their  practice,  who  conclude  men  dogs  or  swine, 
bef  >e  ever  they  faithfully  and  lovingly  admonished  them,  or 
pe\  nps  before  they  have  known  them,  or  spoke  with  them.  But 
it  v.  the  unnecessary  society  of  ungodly  men,  and  too  much 
fir  parity  with  unprofitable  companions,  that  I  dissuade  you 
Jrcm.  Not  only  the  open  profane,  the  swearer,  the  drunkard, 
and  ti.<)  Ajemies  of  godliness,  will  prove  hurtful  companions  to  us, 
Jhouglj  inese  indeed  are  chiefly  to  be  avoided;  but  too  frequent 
4W»tyy  •■*•  th  persons  merely  civil  and  moral,  whose  conversation 


184 


HOW   TO   LEAD 


is  empty  and  unedifying,  may  much  divert  our  thoughts  from 
heaven.  Our  backwardness  is  such,  that  we  need  the  most 
constant  and  powerful  helps.  A  stone,  or  a  clod,  is  as  fit  to  rise 
and  fly  in  the  air,  as  our  hearts  are  naturally  to  move  toward 
heaven.  You  need  not  hinder  the  rocks  from  flying  up  to  the 
sky ;  it  is  sufficient  that  you  do  not  help  them :  and  surely,  if 
our  spirits  have  not  great  assistance,  they  may  easily  be  kept  from 
soaring  upward,  though  they  should  never  meet  with  the  least 
impediment.  O,  think  of  this  in  the  choice  of  your  company ! 
When  your  spirits  are  so  disposed  for  heaven,  that  you  need 
no  help  to  lift  them  up,  but,  as  flames,  you  are  always  mounting, 
and  carrying  with  you  all  that  is  in  your  way,  then,  indeed,  you 
may  be  less  careful  of  your  company;  but  till  then,  as  you  love 
the  delights  of  a  heavenly  life,  be  careful  herein.  What  will  it 
advantage  thee  in  a  divine  life  to  hear  how  the  market  goes,  or 
what  the  weather  is,  or  is  like  to  be,  or  what  news  is  stirring ! 
This  is  the  discourse  of  earthly  men.  What  will  it  conduce  to 
the  raising  thy  heart  God-ward,  to  hear  that  this  is  an  able  min- 
ister, or  that  an  eminent  Christian,  or  this  an  excellent  sermon, 
or  that  an  excellent  book,  or  to  hear  some  difficult,  but  unimport- 
ant controversy?  Yet  this,  for  the  most  part,  is  the  sweetest 
discourse  thou  art  like  to  have  from  a  formal,  speculative,  dead- 
hearted  professor.  Nay,  if  thou  hadst  newly  been  warming  thy 
heart  in  the  contemplation  of  the  blessed  joys  above,  would  not 
this  discourse  benumb  thy  affections,  and  quickly  freeze  thy 
heart  again?  I  appeal  to  the  judgment  of  any  man  that  hath 
tried  it,  and  maketh  observations  on  the  frame  of  his  spirit.  Men 
cannot  well  talk  of  one  thing,  and  mind  another,  especially  things 
of  such  different  natures.  You,  young  men,  who  are  most  liable 
to  this  temptation,  think  seriously  of  what  I  say  ;  can  you  have 
your  hearts  in  heaven  among  your  roaring  companions,  in  an 
ale-house  or  tavern?  or  when  you  work  in  your  shops  with  those 
whose  common  language  is  oaths,  "filthiness,  or  foolish  talking 
or  jesting?"  Nay,  let  me  tell  you,  if  you  choose  such  company 
when  you  might  have  better,  and  find  most  delight  in  such,  you 
are  so  far  from  a  heavenly  conversation,  that,  as  yet,  you  have  no 
title  to  heaven  at  all,  and  in  that  state  shall  never  come  there. 
If  your  treasure  was  there,  your  heart  could  not  be  on  things  so 
distant.  In  a  word,  our  company  will  be  a  part  of  our  happiness 
in  heaven,  and  it  is  a  singular  part  of  our  furtherance  to  it,  o;* 
hindrance  from  it. 


A   HEAVENLY   LIFE  1Q5 

4.  Avoid  frequent  disputes  about  lesser  truths,  and  a  religion 
that  lies  only  in  opiyiions.  They  are  usually  least  acquainted  with 
a  heavenly  life,  who  are  violent  disputers  about  the  circumstantials 
of  religion.  He  whose  religion  is  all  in  his  opinions,  will  be  most 
frequently  and  zealously  speaking  his  opinions;  and  he  whose 
religion  lies  in  the  knowledge  and  love  of  God  and  Christ,  will 
be  most  delightfully  speaking  of  that  happy  time  when  he  shall 
enjoy  them.  He  is  a  rare  and  precious  Christian,  who  is  skilful 
to  improve  well-known  truths.  Therefore,  let  me  advise  you 
who  aspire  after  a  heavenly  life,  not  to  spend  too  much  of  your 
thoughts,  your  time,  your  zeal,  or  your  speech,  upon  disputes, 
that  less  concern  your  souls ;  but  when  hypocrites  are  feeding 
on  husks  or  shells,  do  you  feed  on  the  joys  above.  I  wish  you 
were  able  to  defend  every  truth  of  God,  and  to  this  end  would 
read  and  study;  but  still  I  would  have  the  chief  truths  to  be 
chiefly  studied,  and  none  to  cast  out  your  thoughts  of  eternity. 
The  least  controverted  points  are  usually  most  weighty,  and  of 
most  necessary,  frequent  use  to  our  souls.  Therefore,  study 
well  such  Scripture  precepts  as  these  :  "Him  that  is  weak  in  the 
faith  receive  ye,  but  not  to  doubtful  disputations.  Foolish  and 
unlearned  questions  avoid,  knowing  that  they  do  gender  strifes. 
And  the  servant  of  the  Lord  must  strive."  "Avoid  foolish  ques- 
tions, and  genealogies,  and  contentions,  and  strivings  about  the 
law;  for  they  are  unprofitable  and  vain."  "If  any  man  teach 
otherwise,  and  consent  not  to  wholesome  words,  even  the  words 
of  our  Lord  Jesus  Christ,  and  to  the  doctrine  which  is  according  to 
godliness,  he  is  proud,  knowing  nothing,  but  doting  about  ques- 
tions and  strifes  of  words,  whereof  cometh  envy,  strife,  railings, 
evil  surmisings,  perverse  disputings  of  men  of  corrupt  minds, 
and  destitute  of  the  truth,  supposing  that  gain  is  godliness ;  from 
such  withdraw  thyself." 

5.  Take  heed  of  a  proud  and  lofty  spirit.  There  is  such  an 
antipathy  between  this  sin  and  God,  that  thou  wilt  never  get  thy 
heart  near  him,  nor  get  him  near  thy  heart,  as  long  as  this  pre- 
vaileth  in  it.  If  it  cast  the  angels  out  of  heaven,  it  must 
needs  keep  thy  heart  from  heaven.  If  it  cast  our  first  parents 
out  of  Paradise,  and  separated  between  the  Lord  and  us,  and 
brought  his  curse  on  all  the  creatures  here  below,  it  will  cer- 
tainly keep  our  hearts  from  Paradise,  and  increase  the  cursed 
separation  from  our  God.  Intercourse  with  God  will  keep  men  low, 

16* 


Igg  HOW  TO   LEAD 

and  that  lowliness,  will  promote  their  intercourse.  When  a  man 
is  used  to  be  much  with  God,  and  taken  up  in  the  study  of  his 
glorious  attributes,  he  "abhors  himself  in  dust  and  ashes;  and 
that  self-abhorrence  is  his  best  preparative  to  obtain  admittance 
to  God  again.  Therefore,  after  a  soul-humbling  day,  or  in  times 
of  trouble,  when  the  soul  is  lowest,  it  useth  to  have  freest  access 
to  God,  and  savour  most  of  the  life  above.  The  delight  of  God 
is  in  "him  that  is  poor,  and  of  a  contrite  spirit,  and  trembleth  at 
his  word ;"  and  the  delight  of  such  a  soul  is  in  God  ;  and  where 
there  is  mutual  delight,  there  will  be  freest  admittance,  heartiest 
welcome,  and  most  frequent  converse.  But  God  is  so  far  from 
dwelling  in  the  soul  that  is  proud,  that  he  will  not  admit  it  to  any 
near  access.  "The  proud  he  knoweth  afar  off;"  "  God  resisteth 
the  proud,  and  giveth  grace  to  the  humble."  A  proud  mind  is 
high  in  conceit,  self-esteem,  and  carnal  aspiring;  a  humble  mind 
is  high,  indeed,  in  God's  esteem,  and  in  holy  aspiring.  These 
two  sorts  of  high-mindedness  are  most  of  all  opposite  to  each 
other,  as  we  see  most  wars  are  between  princes  and  princes,  and 
not  between  a  prince  and  a  ploughman.  Well,  then,  art  thou  a 
man  of  worth  in  thy  own  eyes?  Art  thou  delighted  when  thou 
hearest  of  thy  esteem  with  men,  and  much  dejected  when  thou 
hearest  that  they  slight  thee?  Dost  thou  love  those  best  that 
honour  thee,  and  think  meanly  of  them  that  do  not,  though  they 
be  otherwise  men  of  godliness  and  honesty?  Must  thou  have  thy 
humours  fulfilled,  and  thy  judgment  be  a  rule,  and  thy  word  a 
law  to  all  about  thee?  Are  thy  passions  kindled,  if  thy  word  or 
will  be  crossed?  Art  thou  ready  to  judge  humility  to  be  sordid 
baseness,  and  knowest  not  how  to  submit  to  humble  confession, 
when  thou  hast  sinned  against  God,  or  injured  thy  brother?  Art 
thou  one  that  lookest  strange  at  the  godly  poor,  and  art  almost 
ashamed  to  be  their  companion  ?  Canst  thou  not  serve  God  in  a 
low  place  as  well  as  a  high  ?  Are  thy  boastings  restrained  more 
by  prudence  or  artifice  than  humility?  Dost  thou  desire  to  have 
all  men's  eyes  upon  thee,  and  to  hear  them  say,  "This  is  he?" 
Art  thou  unacquainted  with  the  deceitfulness  and  wickedness  of 
thy  heart?  Art  thou  more  ready  to  defend  thy  innocence,  than 
accuse  thyself,  or  confess  thy  fault?  Canst  thou  hardly  bear  a 
close  reproof,  or  digest  plain  dealing?  If  these  symptoms  be 
undeniably  in  thy  heart,  thou  art  a  proud  person.  There  is  too 
much  of  hell  abidbg  in  thee,  to  have  any  acquaintance  with 


A    HEAVENLY    LIFE.  jg-jr 

heaven ;  thy  soul  is  too  like  the  devil,  to  have  any  familiarity 
with  God.  A  proud  man  makes  himself  his  god,  and  sets  up 
himself  as  his  idol :  how,  then,  can  his  affections  be  set  on  God? 
How  can  he  possibly  have  his  heart  in  heaven?  Invention  and 
memory  may  possibly  furnish  his  tongue  with  humble  and  heav- 
enly expressions,  but  in  his  spirit  there  is  no  more  heaven  than 
there  is  humility.  I  speak  the  more  of  it,  because  it  is  the  most 
common  and  dangerous  sin  in  morality,  and  most  promotes  the 
great  sin  of  infidelity.  O,  Christian !  if  thou  wouldst  live  contin- 
ually in  the  presence  of  thy  Lord,  lie  in  the  dust,  and  he  will 
thence  take  thee  up.  "Learn  of  him  to  be  meek  and  lowly,  and 
thou  shalt  find  rest  unto  thy  soul."  Otherwise  thy  soul  will  be 
"like  the  troubled  sea,  when  it  cannot  rest,  whose  waters  cast  up 
mire  and  dirt;"  and  instead  of  these  sweet  delights  in  God,  thy 
pride  will  fill  thee  with  perpetual  disquiet.  As  he  that  humbleth 
himself  as  a  little  child  shall  hereafter  be  greatest  in  the  kingdom 
of  heaven,  so  shall  he  now  be  greatest  in  the  foretastes  of  that 
kingdom.  God  "dwells  with  a  contrite  and  humble  spirit,  to 
revive  the  spirit  of  the  humble,  and  to  revive  the  heart  of  the 
contrite'ones."  Therefore,  "  humble  yourselves  in  the  sight  of 
the  Lord,  and  he  shall  lift  you  up."  And  when  "others  are 
cast  down,  then  thou  shalt  say,  there  is  lifting  up ;  and  he  shall 
save  the  humble  person." 

6.  A  slothful  spirit  is  another  impediment  to  this  heavenly  life. 
And  I  verily  think,  there  nothing  hinders  it  more  than  this  in 
men  of  a  good  understanding.  If  it  were  only  the  exercise  of 
the  body,  the  moving  of  the  lips,  the  bending  of  the  knee,  men 
would  as  commonly  step  to  heaven  as  they  go  to  visit  a  friend. 
But  to  separate  our  thoughts  and  affections  from  the  world, 
to  draw  forth  all  our  graces,  and  increase  each  in  its  proper 
object,  and  hold  them  to  it  till  the  work  prospers  in  our  hands; 
this,  this  is  the  difficulty.  Reader,  heaven  is  above  thee,  and 
dost  thou  think  to  travel  this  steep  ascent  without  labour  and 
resolution?  Canst  thou  get  that  earthly  heart  to  heaven,  and 
bring  that  backward  mind  to  God,  while  thou  liest  still,  and  takest 
thine  ease  ?  If  lying  down  at  the  foot  of  the  hill,  and  looking 
toward  the  top,  and  wishing  we  were  there,  would  serve  the  turn, 
then  we  should  have  daily  travellers  for  heaven.  But  "the 
kingdom  of  heaven  suffereth  violence,  and  the  violent  take  it  by 
force."    There  must  be  violence  used  to  get  these  first-fruits,  as 


188  HOW  TO   LEAD 

well  as  to  get  the  fu  A  possession.  Dost  tb^u  not  feel  it  so,  t  ugh 
i  should  not  tell  thee?  Will  thy  heart  get  upwards,  except  thou 
drive  it?  Thou  knowest  that  heaven  is  all  thy  hope  ;  that  nothing 
below  can  yield  thee  rest ;  that  a  heart,  seldom  thinking  of  heaven^ 
can  fetch  but  little  comfort  thence ;  and  yet  dost  thou  not  lose 
thy  opportunities,  and  lie  below,  when  thou  shouldst  walk  above, 
and  live  with  God?  Dost  thou  not  commend  the  sweetness  of  a 
heavenly  life,  and  judge  those  the  best  Christians  that  use  it,  and 
yet  never  try  it  thyself?  As  the  sluggard  that  stretches  himself 
on  his  bed,  and  cries,  O  that  this  were  working!  so  dost  thou 
talk,  and  trifle,  and  live  at  thy  ease,  and  say,  O  that  I  could  get 
my  heart  to  heaven !  How  many  read  books,  and  hear  sermons, 
expecting  to  hear  of  some  easier  way,  or  to  meet  with  a  shorter 
course  to  comfort,  than  they  are  ever  like  to  find  in  Scripture. 
Or  they  ask  for  directions  for  a  heavenly  life,  and  if  the  hearing 
them  will  serve,  they  will  be  heavenly  Christians ;  but  if  we  show 
them  their  work,  and  tell  them  they  cannot  have  these  delights 
on  easier  terms,  then  they  leave  us,  as  the  young  man  left  Christ, 
sorrowful.  If  thou  art  convinced,  reader,  that  this  work  is 
necessary  to  thy  comfort,  set  upon  it  resolutely;  if  thy  heart 
draw  back,  force  it  on  with  the  command  of  reason  ;  if  thy  reason 
begin  to  dispute,  produce  the  command  of  God,  and  urge  thy  own 
necessity,  with  the  other  considerations  suggested  in  the  former 
chapter.  Let  not  such  an  incomparable  treasure  lie  before  thee, 
with  thy  hand  in  thy  bosom  ;  nor  thy  life  be  a  continual  vexation, 
when  it  might  be  a  continual  feast,  only  because  thou  will  not 
exert  thyself.  Sit  not  still  with  a  disconsolate  spirit,  while  com- 
forts  grow  before  thine  eyes,  like  a  man  in  the  midst  of  a  garden 
of  flowers,  that  will  not  rise  to  get  them,  and  partake  of  their  sweet- 
ness.  This  I  know,  Christ  is  the  fountain  ;  but  the  well  is  deep, 
and  thou  must  get  forth  this  water  before  thou  canst  be  refreshed 
with  it.  I  know,  so  far  as  you  are  spiritual,  you  need  not  all  this 
sti'iving  and  violence;  but  in  part  you  are  carnal,  and  as  long 
as  it  is  so,  there  is  need  of  labour.  It  was  a  custom  of  the  Par- 
thians  not  to  give  their  children  any  meat  in  the  morning,  before 
they  saw  the  sweat  on  their  faces  with  some  labour.  And  you 
shall  find  this  to  be  God's  usual  course,  not  to  give  his  children 
the  tastes  of  his  delights  till  they  begin  to  sweat  in  seeking  aftei 
them.  Judge,  therefore,  whether  a  heavenly  life,  or  thy  carnal 
ease  be  better;  and,  as  a  wise  man,  make  thy  choice  accordingly. 


A   HEAVENLY  LIFE.  JQ9 

Vea,  lei  me  add  for  thy  encouragement,  Thou  needst  not  employ 
tfy  thoughts  more  than  thou  now  dost ;  it  is  only  to  fix  them  upon 
better  and  more  pleasant  objects.  Employ  but  as  many  serious 
thoughts  every  day  upon  the  excellent  glory  of  the  life  to  come, 
as  thou  now  dost  upon  worldly  affairs,  yea,  on  vanities  and  im- 
pertinences, and  thy  heart  will  soon  be  at  heaven.  On  the  whole, 
it  is  "the  field  of  the  slothful,  that  is  all  grown  over  with  thorns 
and  nettles ;  and  the  desire  of  the  slothful  killeth  his  joy,  for  his 
hands  refuse  to  labour;  and  it  is  the  slothful  man  that  saith, 
There  is  a  lion  in  the  way,  a  lion  is  in  the  streets.  As  the  door 
turneth  on  its  hinges,  so  doth  the  slothful  upon  his  bed.  The  sloth- 
ful hideth  his  hand  in  his  bosom ;  it  grieveth  him  to  bring  it 
again  to  his  mouth,"  though  it  be  to  feed  himself  with  the  food 
of  life.  What  is  this  but  throwing  away  our  consolations,  and 
consequently  the  precious  blood  that  bought  them  ?  For  "  he  that 
is  slothful  in  his  work  is  brother  to  him  that  is  a  great  waster.'' 
Apply  this  to  thy  spiritual  work,  and  study  well  the  meaning  of  it. 
7.  Contentment  with  the  mere  preparatives  to  this  heavenly  life, 
while  we  are  utter  strangers  to  the  life  itself,  is  also  a  dangerous 
and  secret  hindrance:  when  we  take  up  with  the  mere  study 
of  heavenly  things,  and  the  notions  of  them,  or  the  talking  with 
one  another  about  them ;  as  if  this  were  enough  to  make  us 
heavenly.  None  are  in  more  danger  of  this  snare,  than  those 
that  are  employed  in  leading  the  devotions  of  others,  especially 
preachers  of  the  gospel.  O  how  easily  may  such  be  deceived ! 
While  they  do  nothing  so  much  as  read  and  study  of  heaven ; 
preach,  and  pray,  and  talk  of  heaven ;  is  not  this  the  heavenly 
life?  Alas!  all  this  is  but  mere  preparation:  this  ?s  but  col- 
lecting the  materials,  not  erecting  the  building  itself:  it  is  but 
gathering  the  manna  for  others,  and  not  eating  and  digesting  it 
ourselves.  As  he  that  sits  at  home  may  draw  exact  maps  of 
countries,  and  yet  never  see  them,  nor  travel  toward  them ;  so 
may  you  describe  to  others  the  joys  of  heaven,  and  yet  never 
come  near  it  in  your  own  hearts.  A  blind  man,  by  learning, 
may  dispute  of  light  and  colours;  so  may  you  set  forth  to  others 
that  heavenly  light,  which  never  enlightened  your  own  souls,  and 
bring  that  fire  from  the  hearts  of  your  people,  which  never 
warmed  your  own  hearts.  What  heavenly  passages  had  Balaam 
in  his  prophecies,  yet  how  little  of  it  in  his  spirit !  Nay,  we  are 
under  a  more  subtle  temptation  than  any  other  men  to  draw  us 


190  HOW  TO   LEAD 

from  this  heavenly  life.  Studying  and  preaching  of  heaven  more 
resembles  a  heavenly  life,  than  thinking  and  talking  of  the  world 
does;  and  the  resemblance  is  apt  to  deceive  us.  This  is  to  die 
the  most  miserable  death,  even  to  famish  ourselves,  because  we 
have  bread  on  our  tables;  and  to  die  for  thirst,  while  we  draw 
water  for  others,  thinking  it  enough  that  we  have  daily  to  do  with 
it,  though  we  never  drink  for  the  refreshment  of  our  own  souls. 

Secondly.  Having  thus  showed  what  hindrances  will  resist 
the  work,  I  expect  that  thou  resolve  against  them,  consider  them 
seriously,  and  avoid  them  faithfully,  or  else  thy  labour  will  be 
in  vain.  I  must  also  tell  thee,  that  I  here  expect  thy  promise,  as 
thou  valuest  the  delights  of  these  foretastes  of  heaven,  to  make 
conscience  of  performing  the  following  duties :  particularly, 

1.  Be  convinced  that  heaven  is  the  only  treasure  and  happiness, 
and  labour  to  know  what  a  treasure  and  happiness  it  is.  If  thou 
do  not  believe  it  to  be  the  chief  good,  thou  wilt  never  set  thy 
heart  upon  it;  and  this  conviction  must  sink  into  thy  affections ; 
for  if  it  be  only  a  notion,  it  will  have  little  efficacy.  If  Eve 
once  supposes  she  sees  more  worth  in  the  forbidden  fruit,  than 
in  the  love  and  enjoyment  of  God,  no  wonder  if  it  have  more 
of  her  heart  than  God.  If  your  judgment  once  prefer  the  delights 
of  the  flesh  before  the  delights  of  the  presence  of  God,  it  is 
impossible  your  heart  should  be  in  heaven.  As  it  is  ignorance 
of  the  emptiness  of  things  below,  that  makes  men  so  overvalue 
them ;  so  it  is  ignorance  of  the  high  deliglits  above,  which  is  the 
cause  that  men  so  little  mind  them.  If  you  see  a  purse  of  gold, 
and  believe  it  to  be  but  counters,  it  will  not  entice  your  affections 
to  it.  It  is  not  the  real  excellence  of  a  thing  itself,  but  its  known 
excellence,  that  excites  desire.  If  an  ignorant  man  see  a  book, 
containing  the  secrets  of  arts  or  sciences,  he  values  it  no  more 
than  a  common  piece,  because  he  knows  not  what  is  in  it ;  but 
he  that  knows  it,  highly  values  it,  and  can  even  forbear  his  meat, 
drink,  and  sleep,  to  read  it.  As  the  Jews  killed  the  Messiah, 
while  they  waited  for  him,  because  they  did  not  know  him;  so 
the  world  cries  out  for  rest,  and  busilv  seeks  for  delight  and 
happiness,  because  they  know  it  not;  for  did  they  thoroughly 
know  what  it  is,  they  could  not  so  slight  the  everlasting  treasure. 

.2.  Labour  also  to  know  that  heaven  is  thy  own  happiness.  We 
may  confess  heaven  to  be  the  best  condition,  though  we  despair 
of  enjoying  it;  and  we  may  desire  and  seek  it,  if  we  see  the 


A    HEAVENLY    IIFE  ]f)l 

attainment  vut  probable;  but  we  can  never  delightfully  rejoice 
in  it,  till  we  are  in  some  measure  pe.'suaded  of  our  title  to  it 
What  comfort  is  it  to  a  man  that  is  naked,  to  see  the  rich  attire 
of  others?  What  delight  is  it  for  a  man  that  hath  not  a  house 
to  put  his  head  in,  to  see  the  sumptuous  buildings  of  others? 
Would  not  all  this  rather  increase  his  anguish,  and  matte  him 
more  sensible  of  his  own  misery?  So,  for  a  man  to  know  the 
excellencies  of  heaven,  and  not  know  whether  ever  he  shall 
enjoy  them,  may  raise  desire,  and  urge  pursuit,  but  he  will  have 
little  joy.  Who  will  set  his  heart  on  another  man's  possessions? 
If  your  houses,  your  goods,  your  cattle,  your  children,  were  not 
your  own,  you  would  less  mind  them,  and  less  delight  in  them. 
O,  Christian !  rest  not,  therefore,  till  you  can  call  this  rest  your 
own :  bring  thy  heart  to  the  bar  of  trial :  set  the  qualifications 
of  the  saints  on  one  side,  and  of  thy  soul  on  the  other,  and  then 
judge  how  near  they  resemble.  Thou  hast  the  same  word  to 
judge  thyself  by  now,  as  thou  must  be  judged  by  at  the  great 
day.  Mistake  not  the  Scripture's  description  of  a  saint,  that 
thou  neither  acquit  nor  condemn  thyself  upon  mistakes.  For  as 
groundless  hopes  tend  to  confusion,  and  are  the  greatest  cause 
of  most  men's  damnation ;  so  groundless  doubts  tend  to,  and  are 
the  great  cause  of,  the  saints'  perplexity  and  distress.  Therefore 
lay  thy  foundation  for  trial  safely,  and  proceed  in  the  work 
deliberately  and  resolutely,  nor  give  over  till  thou  canst  say, 
either  thou  hast  or  hast  not  yet  a  title  to  this  rest.  O !  if  men 
did  truly  know,  that  God  is  their  own  Father,  and  Christ  their 
own  Redeemer  and  Head,  and  that  those  are  their  own  everlast- 
ing habitations,  and  that  there  they  must  abide  and  be  happy  for 
ever;  how  could  they  choose  but  be  transported  with  the  fore- 
thoughts thereof!  If  a  Christian  could  but  look  upon  sun,  moon, 
and  stars,  and  reckon  all  his  own  in  Christ,  and  say,  "These  are 
the  blessings  that  my  Lord  hath  procured  me,  and  things  incom- 
parably greater  than  these ;"  what  holy  raptures  would  his 
spirit  feel ! 

The  more  do  they  sin  against  their  own  comforts,  as  well  as 
against  the  grace  of  the  gospel,  who  plead  for  their  unbelief,  and 
cherish  distrustful  thoughts  of  God,  and  injurious  thoughts  of 
their  Redeemer ;  who  represent  the  covenant  as  if  it  were  of 
works,  and  not  of  grace;  and  Christ  as  an  enemy,  rather  than 
a  Saviour;  as  if  he  were  willing  they  should  die  in  their  unbe- 


192  HOW   TO   LEAD 

lief,  when  he  hath  invited  them  so  often  and  so  affectionately, 
and  suffered  the  agonies  that  they  should  suffer.  Wretches  that 
we  are !  to  be  keeping  up  jealousies  of  our  Lord,  when  we 
should  be  rejoicing  in  his  love.  As  if  any  man  could  choose 
Christ,  before  Christ  hath  chosen  him,  or  any  man  were  more  will- 
ing to  be  happy,  than  Christ  is  to  make  him  happy.  Away  with 
these  injurious,  if  not  blasphemous  thoughts!  If  ever  tnou  hast 
harboured  such  thoughts  in  thy  breast,  cast  them  from  thee,  and 
take  heed  how  thou  ever  entertainest  them  more.  God  hath 
written  the  names  of  his  people  in  heaven,  as  you  use  to  write 
your  names  or  marks  on  your  goods ;  and  shall  we  be  attempting 
to  raze  them  out,  and  to  write  our  names  on  the  doors  of  heil? 
But  blessed  be  "God,  whose  foundation  standeth  sure;"  and 
who  "keepeth  us  by  his  power  through  faith  unto  salvation." 

3.  Labour  to  apprehend  how  near  thy  rest  is.  What  we  think 
near  at  hand,  we  are  more  sensible  of  than  that  which  we  behold 
at  a  distance.  When  judgments  or  mercies  are  afar  off,  we  talk 
of  them  with  little  concern ;  but  when  they  draw  close  to  us,  we 
tremble  at,  or  rejoice  in  them.  This  makes  men  think  on  heaven 
so  insensibly,  because  they  conceit  it  at  too  great  a  distance ; 
they  look  on  it  as  twenty,  thirty,  or  forty  years  off.  How  much 
better  were  it  to  receive  "the  sentence  of  death  in  ourselves," 
and  to  look  on  eternity  as  near  at  hand!  While  I  am  thinking, 
and  writing  of  it,  it  hasteth  near,  and  I  am  even  entering  into  it 
before  I  am  aware.  While  thou  art  reading  this,  whoever  thou 
art,  time  posteth  on,  and  thy  life  will  be  gone  "as  a  tale  that  is 
told."  If  you  verily  believed  you  should  die  to-morrow,  how 
seriously  would  you  think  of  heaven  to-night!  When  Samuel 
had  told  Saul,  "To-morrow  shalt  thou  be  with  me;"  this  struck 
him  to  the  heart.  And  if  Christ  should  say  to  a  believing  soul, 
«'  To-morrow  shalt  thou  be  with  me ;"  this  would  bring  him  in 
spirit  to  heaven  beforehand.  Do  but  suppose  that  you  are  still 
entering  into  heaven,  and  it  will  greatly  help  you  more  seriously 
to  mind  it. 

4.  Let  thy  eternal  rest  be  the  subject  of  thy  frequent  serious 
discourse  ;  especially  with  those  that  can  speak  from  their  hearts, 
and  are  seasoned  themselves  with  a  heavenly  nature.  It  is  great 
pity  Christians  should  ever  meet  together,  without  some  talk  of 
their  meeting  in  heaven,  or  of  the  way  to  it,  before  they  part.  It 
is  pity  so  much  time  is  spent  in  vain  conversation,  and  useless 


A  HEAVENLY   LIFE.  193 

disputes,  and  not  a  serious  word  of  heaven  among  them.  Me- 
thinks  we  should  meet  together  on  purpose  to  warm  our  spirits 
with  discoursing  of  our  rest.  To  hear  a  Christian  set  forth  that 
blessed,  glorious  state,  with  life  and  power,  from  the  promises  of 
the  Gospel,  methinks,  should  make  us  say,  "  Did  not  our  hearts 
burn  within  us,  while  he  opened  to  us  the  Scriptures?"  If  a 
Felix  will  tremble,  when  he  hears  his  judgment  powerfully  rep- 
resented, why  should  not  the  believer  be  revived,  when  he  hears 
his  eternal  rest  described?  Wicked  men  can  be  delighted  in 
talking  together  of  their  wickedness;  and  should  not  Christians 
then  be  delighted  in  talking  of  Christ;  and  the  heirs  of  heaven 
in  talking  of  their  inheritance?  This  may  make  our  hearts 
revive,  as  it  did  Jacob's  to  hear  the  message  that  called  him  to 
Goshen,  and  to  see  the  chariots  that  should  bring  him  to  Joseph. 
O  that  we  were  furnished  with  skill  and  resolution,  to  turn  the 
stream  of  men's  common  discourse  to  these  more  sublime  and 
precious  things !  and,  when  men  begin  to  talk  of  things  unprofit- 
able, that  we  could  tell  how  to  put  in  a  word  for  heaven,  and  say, 
as  Peter  of  his  bodily  food,  "Not  so,  for  I  have  never  eaten  any 
thing  that  is  common  or  unclean!"  0  the  good  that  we  might 
both  do  and  receive  by  this  course !  Had  it  not  been  to  deter 
us  from  unprofitable  conversation,  Christ  would  not  have  talked 
of  our  "giving  an  account  of  every  idle  word  in  the  day  of  judg- 
ment." Say  then,  as  the  Psalmist,  when  you  are  in  company, 
"Let  my  tongue  cleave  to  the  roof  of  my  mouth,  if  I  prefer  not 
Jerusalem  above  my  chief  joy."  Then  you  shall  find  it  true, 
that  a  "wholesome  tongue  is  a  tree  of  life." 

5.  Endeavour,  in  every  duty,  to  raise  thy  affections  nearer  to 
heaven.  God's  end  in  the  institution  of  his  ordinances  was,  that 
they  should  be  as  so  many  steps  to  advance  us  to  our  rest,  and 
by  which,  in  subordination  to  Christ,  we  might  daily  ascend  in 
our  affections.  Let  this  be  thy  end  in  using  them,  and  doubtless 
they  will  not  be  unsuccessful.  How  have  you  been  rejoiced 
by  a  few  lines  from  a  friend,  when  you  could  not  see  him  face 
to  face!  And  may  we  not  have  intercourse  with  God  in  his 
or  jinances,  though  our  persons  be  yet  so  far  remote  ?  May  not 
our  spirits  rejoice  in  reading  those  lines,  which  contain  our  leg- 
acy and  charter  for  heaven  ?  With  what  gladness  and  triumph 
may  we  read  the  expressions  of  divine  love,  and  hear  of  our 
celestial  country,  though  we  have  not  yet  the  happiness  to  behold 
17 


194  HOW  TO   LAED 

it!  Men  that  are  separated  by  sea  and  land,  can  by  letters  carry 
on  great  and  gainful  trades;  and  may  not  a  Christian,  in  the  wise 
improvement  of  duties,  drive  on  this  happy  trade  for  rest  ?  Come, 
then,  renounce  formality,  custom,  and  applause,  and  kneel  down 
in  secret  or  public  prayer,  with  hope  to  get  thy  heart  nearer  to 
God  before  thou  risest  up.  When  thou  openest  thy  Bible,  or 
other  book,  hope  to  meet  with  some  passage  of  divine  truth,  and 
such  blessing  of  the  Spirit  with  it,  as  will  give  thee  a  fuller  taste 
of  heaven.  When  thou  art  going  to  the  house  of  God,  say,  "  I 
hope  to  meet  with  somewhat  from  God  to  raise  my  affections, 
before  I  return ;  I  hope  the  Spirit  will  give  me  the  meeting,  and 
sweeten  my  heart  with  those  celestial  delights ;  I  hope  Christ 
will  '  appear  to  me  in  that  way,  and  shine  about  me  with  light 
from  heaven ;'  let  me  hear  his  instructing  and  reviving  voice, 
and  cause  the  scales  to  fall  from  my  eyes,  that  I  may  see  more 
of  that  glory  than  I  ever  yet  saw.  I  hope,  before  I  return,  my 
Lord  will  bring  my  heart  within  the  view  of  rest,  and  set  it  before 
his  Father's  presence,  that  I  may  return  as  'the  shepherds'  from 
the  heavenly  vision,  'glorifying  and  praising  God,  for  all  the 
things  I  have  heard  and  seen.'"  When  the  Indians  first  saw 
that  the  English  could  converse  together  by  letters,  they  thought 
there  was  some  spirit  enclosed  in  them.  So  would  by-standers 
admire,  when  Christians  have  communion  with  God  in  duties, 
what  there  is  in  those  Scriptures,  in  that  sermon,  in  this  prayer, 
that  fills  their  hearts  so  full  of  joy,  and  so  transports  them  above 
themselves.  Certainly  God  would  not  fail  us  in  our  duties,  if 
we  did  not  fail  ourselves.  Remember,  therefore,  always  to  pray 
for  your  minister,  that  God  would  put  some  divine  message  into 
his  mouth,  which  may  leave  a  heavenly  relish  upon  your  spirit. 
6.  Improve  every  object  and  every  event,  to  mind  thy  soul  of 
its  approaching  rest.  As  all  providences  and  creatures  are 
means  to  our  rest,  so  they  point  us  to  that  as  their  end.  God's 
sweetest  dealings  with  us  at  the  present  would  not  be  half  so 
sweet  as  they  are,  if  they  did  not  intimate  some  further  sweet- 
ness. Thou  takest  but  the  bare  earnest,  and  overlookest  the 
main  sum,  when  thou  receivest  thy  mercies,  and  forgettest  thy 
crown.  O  that  Christians  were  skilful  in  this  art!  You  can 
open  your  Bibles;  learn  to  open  the  volumes  of  creation  and 
providence,  to  read  there  also  of  God  and  glory.  Thus  we  might 
have  a  fuller  taste  of  Christ  and  heaven  in  every  common  meal, 


A  HEAVENLY    LIFE.  292! 

than  most  men  have  in  a  sacrament.  If  thou  prosper  in  the 
world,  let  it  make  thee  more  sensible  of  thy  perpetual  prosperity. 
If  thou  art  weary  with  labour,  let  it  make  the  thoughts  of  thy 
eternal  rest  more  sweet.  If  things  go  cross,  let  thy  desire's  be 
more  earnest  to  have  sorrows  and  sufferings  for  ever  cease.  Is 
thy  body  refreshed  with  food  or  sleep?  remember  the  inconceiv- 
able refreshment  with  Christ.  Dost  thou  hear  any  good  news? 
remember  what  glad  tidings  it  will  be  to  hear  the  trump  of  God, 
and  the  applauding  sentence  of  Christ.  Art  thou  delighted  with 
the  society  of  the  saints?  remember  what  the  perfect  society  in 
heaven  will  be.  Is  God  communicating  himself  to  thy  spirit? 
remember  the  time  of  thy  highest  advancement,  when  both  thy 
communion  and  joy  shall  be  full.  Dost  thou  hear  the  raging 
noise  of  the  wicked,  and  the  confusions  of  the  world  ?  think  of 
the  blessed  harmony  in  heaven.  Dost  thou  hear  the  tempest  of 
war  ?  remember  the  day,  when  thou  shalt  be  in  perfect  peace, 
under  the  wings  of  the  Prince  of  peace  for  ever.  Thus,  every 
condition,  and  creature,  affords  us  advantages  for  a  heavenly  life, 
if  we  had  but  hearts  to  improve  them. 

7.  Be  much  in  the  angelical  work  of  praise.  The  more  heav- 
enly the  employment,  the  more  it  will  make  the  spirit  heavenly. 
Praising  God  is  the  work  of  angels  and  saints  in  heaven,  and  will 
be  our  own  everlasting  work ;  and  if  we  were  more  in  it  now, 
we  Should  be  liker  to  what  we  shall  be  then.  As  desire,  faith, 
and  hope,  are  of  shorter  continuance  than  love  and  joy,  so  also 
preaching,  prayer,  and  sacraments,  and  all  means  for  expressing 
and  confirming  our  faith  and  hope,  shall  cease,  when  our  tri- 
umphant expressions  of  love  and  joy  shall  abide  for  eve*.  The 
liveliest  emblem  of  heaven  that  I  know  upon  earth,  is,  when  the 
people  of  God,  in  the  deep  sense  of  his  excellency  and  bounty, 
from  hearts  abounding  with  love  and  joy,  join  together  both  in 
heart  and  voice,  in  the  cheerful  and  melodious  singing  of  his 
praises.  These  delights,  like  the  testimony  of  the  Spirit,  witness 
themselves  to  be  of  God,  and  bring  the  evidences  of  their  heav- 
enly parentage  along  with  them. 

Little  do  we  know  how  we  wrong  ourselves  by  shutting  out 
of  our  prayers  the  praises  of  God,  or  allowing  them  so  narrow  a 
room  as  we  usually  do,  while  we  are  copious  enough  in  our  con- 
fessions and  petitions.  Reader,  I  entreat  thee,  remember  this : 
let  praises  have  a  larger  room  in  thy  duties ;  keep  matter  ready 


193  HOW   TO   LEAD 

at  hani  to  feed  thy  praise,  as  well  as  matter  for  confession  and 
petition.  To  this  end,  study  the  excellencies  and  goodness  of  the 
Lord,  as  frequently  as  thy  own  wants  and  unworthiness;  the 
mercies  thou  hast  received,  and  those  which  are  promised  as  often 
as  the  sins  thou  hast  committed.  "Praise  is  comely  for  the 
upright.  Whoso  offereth  praise,  glorifieth  God.  Praise  ye  the 
Lord,  for  the  Lord  is  good  :  sing  praises  unto  his  name,  for  it 
is  pleasant.  Let  us  offer  the  sacrifice  of  praise  to  God  contin- 
ually, that  is,  the  fruit  of  our  lips,  giving  thanks  to  his  name." 
Had  not  David  a  most  heavenly  spirit,  who  was  so  much  in  this 
heavenly  work?  Doth  it  not  sometimes  raise  our  hearts,  when 
we  only  read  the  song  of  Moses,  and  the  psalms  of  David  ?  How 
much  more  would  it  raise  and  refresh  us,  to  be  skilful  and  fre- 
quent in  the  work  ourselves!  O  the  madness  of  youth,  that  lay 
out  their  vigour  of  body  and  mind  upon  vain  delights  and  fleshly 
lusts,  which  is  so  fit  for  the  noblest  work  of  man !  And  O  the 
sinful  folly  of  many  of  the  saints,  who  drench  their  spirits  in 
continual  sadness,  and  waste  their  days  in  complaints  and  groans, 
and  so  make  themselves,  both  in  body  and  mind,  unfit  for  this 
sweet  and  heavenly  work!  Instead  of  joining  with  the  people 
of  God  in  his  praises,  they  are  questioning  their  worthiness,  and 
studying  their  miseries,  and  so  rob  God  of  his  glory,  and  them- 
selves of  their  consolation.  But  the  greatest  destroyer  of  our 
comfort  in  this  duty,  is  our  taking  up  with  the  tune  and  melody, 
and  suffering  the  heart  to  be  idle,  which  ought  to  perform  the 
principal  part  of  the  work,  and  use  the  melody  to  revive  and 
exhilarate  itself. 

8.  Ever  keep  thy  soul  possessed  with  believing  thoughts  of  the 
infinite  love  of  God.  Love  is  the  attractive  of  love.  Few  so 
vile,  but  will  love  those  that  love  them.  No  doubt  it  is  the 
death  of  our  heavenly  life  to  have  hard  thoughts  of  God,  to 
conceive  of  him  as  one  that  would  rather  damn  than  save  us. 
This  is  to  put  the  blessed  God  into  the  similitude  of  Satan.  When 
our  ignorance  and  unbelief  have  drawn  the  most  deformed 
picture  of  God  in  our  imaginations,  then  we  complain  that  we 
cannot  love  him,  nor  delight  in  him.  This  is  the  case  of  many 
thousand  Christians.  Alas,  that  we  should  thus  blaspheme  God, 
and  blast  our  own  joys!  Scripture  assures  us,  that  "God  is 
love;  that  fury  is  not  in  him;  that  he  hath  no  pleasure  in  the 
death  of  the  wtcked,  but  that  the  wicked  turn  from  his  way,  and 


A   HEAVENLY   LITE.  1Q7 

live."  Much  more  hath  he  testified  his  love  to  his  chosen,  and 
his  full  resolution  to  save  them.  O  that  we  could  always  think 
of  God  as  we  do  of  a  friend ;  as  of  one  that  unfeignedly  loves  us, 
even  more  than  we  do  ourselves;  whose  very  heart  is  set  upon 
us  to  do  us  good,  and  hath  therefore  provided  for  us  an  everlasting 
dwelling  with  himself!  it  would  not  then  be  so  hard  to  have  our 
hearts  ever  with  him !  Where  we  love  most  heartily,  we  shall 
think  most  sweetly  and  most  freely.  I  fear  most  Christians  think 
higher  of  the  love  of  a  hearty  friend  than  of  the  love  of  God  ;  and 
what  wonder,  then,  if  they  love  their  friends  better  than  God,  and 
trust  them  more  confidently  than  God,  and  had  rather  live  with 
them  than  with  God  ? 

9.  Carefully  observe  and  cherish  the  motions  of  the  Spirit  of 
God.  If  ever  thy  soul  get  above  this  earth,  and  get  acquainted 
with  this  heavenly  life,  the  Spirit  of  God  must  be  to  thee  as  the 
chariot  to  Elijah ;  yea,  the  very  living  principle  by  which  thou 
must  move  and  ascend.  O,  then,  grieve  not  thy  guide,  quench 
not  thy  life,  knock  not  off  thy  chariot  wheels !  You  little  think 
how  much  the  life  of  all  your  graces,  and  the  happiness  of  your 
souls,  depend  upon  your  ready  and  cordial  obedience  to  the  Spirit. 
When  the  Spirit  urges  thee  to  secret  prayer,  or  forbids  thee  thy 
transgressions;  or  points  out  to  thee  the  way  in  which  thou 
shouldst  go;  and  thou  wilt  not  regard,  no  wonder  if  heaven  and 
thy  soul  be  strange.  If  thou  wilt  not  follow  the  Spirit,  while 
it  would  draw  thee  to  Christ  and  thy  duty ;  how  should  it  lead 
thee  to  heaven,  and  bring  thy  heart  into  the  presence  of  God  ? 
What  supernatural  help,  what  bold  access,  shall  the  soul  find  in 
its  approaches  to  the  Almighty,  that  constantly  obeys  the  Spirit? 
And  how  backward,  how  dull,  how  ashamed,  will  he  be  in  these 
addresses,  who  hath  often  broke  away  from  the  Spirit  that  would 
have  guided  him !  Christian  reader,  dost  thou  not  feel  sometimes 
a  strong  impression  to  retire  from  the  world,  and  draw  near  to 
God?  Do  not  disobey,  but  take  the  offer,  and  hoist  up  thy  sails 
while  this  blessed  gale  may  be  had.  The  more  of  the  Spirit  we 
resist,  the  deeper  will  it  wound ;  and  the  more  we  obey,  the 
speedier  will  be  our  pace. 

10.  I  advise  thee,  as  a  further  help  to  this  heavenly  life,  neg- 
lect not  the  due  care  of  thy  bodily  health.  Thy  body  is  a  useful 
servant,  if  thou  give  it  its  due,  and  no  more  than  its  due ;  but  it 
is  a  most  devouring  tyrant,  if  thou  suffer  it  to  have  what  it 

17* 


198 


THE  NATURE  OF 


unreasonably  desires;  and  it  is  as  a  blunted  knife,  if  thou 
unjustly  deny  it  what  is  necessary  to  its  support.  When  we 
consider  how  frequently  men  offend  on  both  extremes,  and  how 
few  use  their  bodies  aright,  we  cannot  wonder  if  they  be  much 
hindered  in  their  converse  with  heaven.  Most  men  are  slaves 
to  their  appetite,  and  can  scarce  deny  any  thing  to  the  flesh,  and 
are  therefore  willingly  carried  by  it  to  their  sports,  or  profits,  or 
vain  companions,  when  they  should  raise  their  minds  to  God  and 
heaven.  As  you  love  your  souls,  "make  not  provision  for  the 
flesh,  to  fulfil  the  lusts  thereof;"  but  remember,  "to  be  carnally 
minded  is  death ;  because  the  carnal  mind  is  enmity  against  God, 
for  it  is  not  subject  to  the  law  of  God,  neither  indeed  can  be.  So, 
then,  they  that  are  in  the  flesh  cannot  pjease  God.  Therefore, 
brethren,  we  are  debtors,  not  to  the  flesh,  to  live  after  the  flesh. 
For  if  ye  live  after  the  flesh,  ye  shall  die ;  but  if  ye  through  the 
Spirit  do  mortify  the  deeds  of  the  body,  ye  shall  live."  There 
are  a  few  who  much  hinder  their  heavenly  joy  by  denying  the 
body  its  necessaries,  and  so  making  it  unable  to  serve  them :  if 
such  wronged  their  flesh  only,  it  would  be  no  great  matter;  but 
they  wrong  their  souls  also;  as  he  that  spoils  the  house  injures 
the  inhabitants.  When  the  body  is  sick,  and  the  spirits  languish, 
how  heavily  do  we  move  in  the  thoughts  and  joys  of  heaven ! 


CHAPTER    XIII. 

THE    NATURE    OF    HEAVENLY     CONTEMPLATION;    WITH    THE     TIME, 
PLACE,    AND   TEMPER,    FITTEST   FOR    IT. 

1.  The  duty  of  heavenly  contemplation  is  recommended  and  defined.  The  definition  fa 
illustrated.  I.  The  time  fittest  for  it  is  represented,  as— 1.  Stated;  2.  Frequent;  3.  Sea- 
sonable every  day,  particularly  every  Lord's  day,  but  more  especially  when  our  hearts 
are  warmed  with  a  sense  of  divine  things;  or  when  we  are  afflicted  or  tempted;  oi 
when  we  are  near  death.  II.  The  fittest  place  for  it.  III.  The  fittest  temper  for  it  is— L 
When  our  minds  are  most  clear  of  the  world ;  2.  And  most  solemn  and  serious. 

1.  Once  more  I  entreat  thee,  reader,  as  thou  makest  conscience 
of  a  revealed  duty,  and  darest  not  wilfully  resist  the  Spirit;  as 
thou  valuest  the  high  delights  of  a  saint,  and  the  soul-ravishing 
exercise  of  heavenly  contemplation ;  that  thou  diligently  study, 
and  speedily  and  faithfully  practise,  the  following  directions.  If, 
by  this  means,  thou  dost  not  find  an  increase  of  all  thy  graces, 
and  <lost  not  grow  beyond  the  stature  of  common  Christians,  and 


HEAVENLY   CONTEMPLATION.  \QQ 

art  not  made  more  serviceable  m  thy  place,  and  more  precious 
in  the  eyes  of  all  discerning  persons;  if  thy  soul  enjoy  not  more 
communion  with  God,  and  thy  life  be  not  fuller  of  comfort,  and 
hast  it  not  readier  by  thee  at  a  dying  hour;  then  cast  away  these 
directions,  and  exclaim  against  me  for  ever  as  a  deceiver. 

The  duty  which  I  press  upon  thee  so  earnestly,  and  in  the 
practice  of  which  I  am  now  to  direct  thee,  is,  "  The  set  and  sol- 
emn acting  of  all  the  powers  of  thy  soul  in  meditation  upon  thy 
everlasting  rest.  More  fully  to  explain  the  nature  of  this  duty, 
I  will  here  illustrate  a  little  the  description  itself — then  point  out 
the  fittest  time,  place,  and  temper  of  mind  for  it. 

It  is  not  improper  to  illustrate  a  little  the  manner  in  which  we 
have  described  this  duty  of  meditation,  or  the  considering  and 
contemplating  of  spiritual  things.  It  is  confessed  to  be  a  duty 
by  all,  but  practically  denied  by  most.  Many,  that  make  con- 
science  of  other  duties,  easily  neglect  this.  They  are  troubled 
if  they  omit  a  sermon, 'a  fast,  or  a  prayer,  in  public  or  private; 
yet  were  never  troubled  that  they  have  omitted  meditation,  per- 
haps all  their  life-time  to  this  very  day;  though  it  be  that  duty, 
by  which  all  other  duties  are  improved,  and  by  which  the  soul 
digesteth  truths  for  its  nourishment  and  comfort.  It  was  God's 
command  to  Joshua,  "This  book  of  the  law  shall  not  depart  out 
of  thy  mouth,  but  thou  shalt  meditate  therein  day  and  night,  that 
thou  mayest  observe  to  do  according  to  all  that  is  written  therein." 
As  digestion  turns  food  into  chyle  and  blood,  for  vigorous  health, 
so  meditation  turns  the  truths  received  and  remembered  into 
warm  affection,  firm  resolution,  and  holy  conversation. 

This  meditation  is  the  acting  of  all  the  powers  of  the  soul.  It 
is  the  work  of  the  living,  and  not  of  the  dead.  It  is  a  work  of 
all  others  the  most  spiritual  and  sublime,  and  therefore  not  to  be 
well  performed  by  a  heart  that  is  merely  carnal  and  earthly. 
They  must  necessarily  have  some  relation  to  heaven,  before 
they  can  familiarly  converse  there.  I  suppose  them  to  be  such  as 
have  a  title  to  rest,  when  I  persuade  them  to  rejoice  in  the  medita- 
tions of  rest.  And  supposing  thee  to  be  a  Christian,  I  am  now 
exhorting  thee  to  be  an  active  Christian.  And  it  is  the  work  of 
the  soul  I  am  setting  thee  to,  for  bodily  exercise  doth  here  profit 
but  little.  And  it  must  have  all  the  powers  of  the  soul  to  distin- 
guish it  from  the  common  meditation  of  students;  for  the  under- 
standing is  not  the  whole  soul,  and  therefore  cannot  do  the  whole 


200  THE  NATURE   OP 

work.  As  in  the  body,  the  stomach  must  turn  the  food  into  chyle, 
and  prepare  for  the  liver,  the  liver  and  spleen  turn  it  into  blood, 
and  prepare  for  the  heart  and  brain  ;  so  in  the  soul,  the  under- 
standing  must  take  in  truths,  and  prepare  them  for  the  will,  and 
that  for  the  affections.  Christ  and  heaven  have  various  excel- 
lencies, and  therefore  God  hath  formed  the  soul  with  different 
powers  for  apprehending  those  excellencies.  What  the  better 
had  we  been  for  odoriferous  flowers,  if  we  had  no  smell?  or  what 
good  would  language  or  music  have  done  us,  if  we  could  not 
hear?  or  what  pleasure  should  we  have  found  in  meats  and 
drinks,  without  the  sense  of  taste?  So  what  good  could  all  the 
glory  of  heaven  have  done  us,  or  what  pleasure  should  we  have 
had  in  the  perfection  of  God  himself,  if  we  had  been  without 
the  affections  of  love  and  joy?  And  what  strength  or  sweetness 
canst  thou  possibly  receive  by  thy  meditations  on  eternity,  while 
thou  dost  not  exercise  those  affections  of  the  soul  by  which  thou 
must  be  sensible  of  this  sweetness  and  strength  ?  It  is  the  mis- 
take of  Christians  to  think  that  meditation  is  only  the  work  of 
the  understanding  and  memory ;  when  every  school-boy  can  do 
this,  or  persons  that  hate  the  things  which  they  think  on.  So 
that  you  see  there  is  more  to  be  done,  than  barely  to  remember 
and  think  of  heaven.  As  some  labours  not  only  stir  a  hand,  or 
a  foot,  but  exercise  the  whole  body ;  so  doth  meditation  the  whole 
soul.  As  the  affections  of  sinners  are  set  on  the  world,  are 
turned  to  idols,  and  fallen  from  God,  as  well  as  their  understand- 
ing; so  must  their  affections  be  reduced  to  God,  as  well  as  the 
understanding;  and  as  their  whole  soul  was  filled  with  sin 
before,  so  the  whole  must  be  filled  with  God  now.  See  David's 
description  of  the  blessed  man:  "His  delight  is  in  the  law  of 
the  Lord,  and  in  his  law  doth  he  meditate  day  and  night." 

This  meditation  is  set  and  solemn.  As  there  is  solemn  prayer, 
when  we  set  ourselves  wholly  to  that  duty;  and  ejaculatory 
prayer,  when,  in  the  midst  of  other  business,  we  send  up  some 
short  request  to  God;  so  also  there  is  solemn  meditation,  when 
we  apply  ourselves  wholly  to  that  work  ;  and  transient  meditation, 
when,  in  the  midst  of  other  business,  we  have  some  good  thoughts 
of  God  in  our  minds.  And  as  solemn  prayer  is  either  set,  in  a 
constant  course  of  duty,  or  occasional,  at  an  extraordinary  sea- 
son; so  also  is  meditation.  Now,  though  I  would  persuade  you 
to  that  meditation  which  is  mixed  with  your  common  labours, 


HEAVENLY    CONTEMPLATION.  201 

and  also  that  which  special  occasions  direct  you  to ;  yet  I  would 
have  you  likewise  make  it  a  constant  standing  duty,  as  you  do 
by  hearing,  praying,  and  reading  the  Scriptures;  and  no  more 
intermix  other  matters  with  it,  than  you  would  with  prayer,  or 
other  stated  solemnities. 

This  meditation  is  upon  thy  everlasting  rest.  I, would  not 
have  you  cast  off  your  other  meditations;  but  surely  as  heaven 
hath  the  pre-eminence  in  perfection,  it  should  have  it  also  in  our 
meditation.  That  which  will  make  us  most  happy  when  we 
possess  it,  will  make  us  most  joyful  when  we  meditate  upon  it. 
Other  meditations  are  as  numerous  as  there  are  lines  in  the 
Scripture,  or  creatures  in  the  universe,  or  particular  providences 
in  the  government  of  the  world.  But  this  is  a  walk  to  Mount 
Sion ;  from  the  kingdoms  of  this  world  to  the  kingdom  of  saints ; 
from  earth  to  heaven  ;  from  time  to  eternity  :  it  is  walking  upon 
sun,  moon  and  stars,  in  the  garden  and  paradise  of  God.  It  may 
seem  far  off;  but  spirits  are  quick ;  whether  in  the  body  or  out 
of  the  body,  their  motion  is  swift.  You  need  not  fear,  like  the 
men  of  the  world,  lest  these  thoughts  should  make  you  mad.  It 
is  heaven,  and  not  hell,  that  I  persuade  you  to  walk  in.  It  is 
joy,  and  not  sorrow,  that  I  persuade  you  to  exercise.  I  urge 
you  to  look  on  no  deformed  objects,  but  only  upon  the  ravishing 
glory  of  saints,  and  the  unspeakable  excellencies  of  the  God  of 
glory,  and  the  beams  that  stream  from  the  face  of  his  Son.  Will 
it  distract  a  man  to  think  of  his  only  happiness?  Will  it  distract 
the  miserable  to  think  of  mercy,  or  the  prisoner  to  foresee  deliv- 
erance, or  the  poor  to  think  of  approaching  riches  and  honour? 
Methinks  it  should  rather  make  a  man  mad,  to  think  of  living 
in  a  world  of  wo,  and  abiding  in  poverty  and  sickness,  among 
the  rage  of  wicked  men,  than  to  think  of  living  with  Christ  in 
bliss.  "But  wisdom  is  justified  of  all  her  children."  Knowl- 
edge hath  no  enemy  but  the  ignorant.  This  heavenly  course 
was  never  spoken  against  by  any  but  those  that  never  knew  it, 
or  never  used  it.  I  fear  more  the  neglect  of  men  that  approve 
it,  than  the  opposition  or  arguments  of  any  against  it. 

First.  As  to  the  fittest  time  for  this  heavenly  contemplation, 
let  rne  only  advise,  that  it  be — stated — frequent — and  seasonable. 

1.  Give  it  a  stated  time.  If  thou  suit  thy  time  to  the  advan- 
tage of  the  work,  without  placing  any  religion  in  the  time  itself, 
thou  hast  no  need  to  fear  superstition.     Stated  time  is  a  hedge  tq 


202  THP  NATURE   OF 

duty,  and  defends  it  against  many  temptations  to  omission.  Some 
have  not  their  time  at  command,  and  therefore  cannot  set  their 
hours;  and  many  are  so  poor,  that  the  necessities  of  their  fami- 
lies deny  them  this  freedom ;  such  persons  should  be  watchful 
to  redeem  time  as  much  as  they  can,  and  take  their  vacant 
opportunities  as  they  fall,  and  especially  join  meditation  and 
prayer,  as  much  as  they  can,  with  the  labours  of  their  callings. 
Yet  those  that  have  more  time  to  spare  from  their  worldly  neces- 
sities, and  are  masters  of  their  time,  I  still  advise  to  keep  this 
duty  to  a  stated  time.  And  indeed,  if  every  work  of  the  day 
had  its  appointed  time,  we  should  be  better  skilled,  both  in 
redeeming  time  and  in  performing  duty. 

2.  Let  it  he  frequent  as  well  as  stated.  How  oft  it  should  be, 
I  cannot  determine,  because  men's  circumstances  differ.  But, 
in  general,  Scripture  requires  it  to  be  frequent,  when  it  mentions 
meditating  day  and  night.  For  those  therefore,  who  can  conve- 
niently omit  other  business,  I  advise,  that  it  be  once  a  day  at 
least.  Frequency  in  heavenly  contemplation  is  particularly 
important. 

To  prevent  a  shyness  between  God  and  thy  soul.  Frequent 
society  breeds  familiarity,  and  familiarity  increases  love  and 
delight,  and  makes  us  bold  in  our  addresses.  The  chief  end  of 
this  duty  is,  to  have  acquaintance  and  fellowship  with  God;  and 
therefore,  if  thou  come  but  seldom  to  it,  thou  wilt  keep  thyself  a 
stranger  still.  When  a  man  feels  his  need  of  God,  and  must 
seek  his  help  in  a  time  of  necessity,  then  it  is  great  encourage- 
ment to  go  to  a  God  we  know  and  are  acquainted  with.  "O !" 
saith  the  heavenly  Christian,  "  I  know  both  whither  I  go,  and  to 
whom.  I  have  gone  this  way  many  a  time  before  now.  It  is 
the  same  God  that  I  daily  converse  with,  and  the  way  has  been 
my  daily  walk.  God  knows  me  well  enough,  and  I  have  some 
knowledge  of  him."  On  the  other  side,  what  a  horror  and  dis- 
couragement will  it  be  to  the  soul,  when  it  is  forced  to  fly  to  God 
in  straits,  to  think,  "  Alas !  I  know  not  whither  to  go.  I  never 
went  the  way  before.  I  have  no  acquaintance  at  the  court  of 
heaven.  My  soul  knows  not  that  God  that  I  must  speak  to,  and 
I  fear  he  will  not  know  my  soul."  But  especially  when  we 
come  to  die,  and  must  immediately  appear  before  this  God,  and 
expect  to  enter  into  his  eternal  rest,  then  the  difference  will 
plainly  appear;  then  what  a  joy  will  it  be  to  think,  "I  am  going 


HEAVENLY    CONTEMPLATION.  203 

to  the  place  that  I  daily  conversed  in ;  to  the  place  from  whence 
I  tasted  such  frequent  delights ;  to  that  God  whom  I  have  met 
in  my  meditation  so  often.  My  heart  hath  been  at  heaven 
before  now,  and  hath  often  tasted  its  reviving  sweetness;  and 
if  my  eyes  were  so  enlightened,  and  my  spirits  so  refreshed, 
when  I  had  but  a  taste,  what  will  it  be  when  I  shall  feed  on  it 
freely?"  On  the  contrary,  what  a  terror  will  it  be  to  think,  **  I 
must  die,  and  go  I  know  not  whither;  from  a  place  where  I  am 
acquainted,  to  a  place  where  I  have  no  familiarity  or  knowledge  !" 
It  is  an  inexpressible  horror  to  a  dying  man  to  have  strange 
thoughts  of  God  and  heaven.  I  am  persuaded  the  neglect  of 
this  duty,  so  commonly  makes  death,  even  to  godly  men,  unwel- 
come and  uncomfortable.  Therefore  I  persuade  to  frequency 
in  this  duty.  And  as  it  will  prevent  shyness  between  thee  and 
God,  so  also, 

It  will  prevent  unskiifulness  in  the  duty  itself.  How  awk- 
wardly do  men  .oet  thoir  hands  to  a  work  they  are  seldom 
employed  in!  Whereas,  frequency  will  habituate  thy  heart  to 
the  work,  and  make  &  more  easy  and  delightful.  The  hill 
which  made  thee  pant  and  blow  at  first  going  up,  thou  mayst 
easily  run  up,  when  thou  art  once  accustomed  to  it. 

Thou  wilt  also  prevent  the  loss  of  that  heat  and  life  thou  hast 
obtained.  If  thou  e&t  but  once  in  two  or  three  days,  thou  wilt 
lose  thy  strength  as  fast  as  it  comes.  If  in  holy  meditation  thou 
get  near  to  Christ,  and  warm  thy  heart  with  the  fire  of  love,  and 
then  come  but  seldom,  thy  former  coldness  will  soon  return ; 
especially  as  the  work  is  so  spiritual,  and  against  the  bent  of 
depraved  nature.  It  is  true,  the  intermixing  of  other  duties, 
especially  secret  prayer,  may  do  much  to  the  keeping  thy  heart 
above;  but  meditation  is  the  life  of  most  other,  duties,  and  the 
view  of  heaven  is  the  life  of  meditation. 

3.  Choose  also  the  most  seasonable  time.  All  things  are 
beautiful  and  excellent  in  their  season.  Unseasonableness  may 
lose  the  fruit  of  thy  labour,  may  raise  difficulties  in  the  work, 
and  may  turn  a  duty  to  a  sin.  The  same  hour  may  be  season- 
able to  one,  and  unseasonable  to  another.  Servants  and  labour- 
ers must  take  that  season  which  their  business  can  best  afford ; 
either  while  at  work,  or  in  travelling,  or  when  they  lie  awake 
in  the  night.  Such  as  can  choose  what  time  of  the  day  they 
will,  should  observe  when  they  find  their  spirits  most  active  and 


204  TH£   NATURE   OF 

fit  for  contemplation,  and  fix  upon  that  as  the  stated  time.  1  have 
always  found  that  the  fittest  time  for  myself  is  the  evening,  from 
sunsetting  to  the  twilight.  I  the  rather  mention  this,  because  it 
was  the  experience  of  a  better  and  wiser  man  ;  for  it  is  expressly 
said,  "  Isaac  went  out  to  meditate  in  the  field  at  the  eventide." 
The  Lord's  day  is  exceeding  seasonable  for  this  exercise.  When 
should  we  more  seasonably  contemplate  our  rest,  than  on  that 
day  of  rest  which  typifies  it  to  us?  It  being  a  day  appropriated 
to  spiritual  duties,  methinks  we  should  never  exclude  this  duty, 
which  is  so  eminently  spiritual.  I  verily  think  this  is  the  chief 
work  of  a  Christian  Sabbath,  and  most  agreeable  to  the  design 
of  its  positive  institution.  What  fitter  time  to  converse  with  our 
Lord,  than  on  the  Lord's  day?  What  fitter  day  to  ascend  to 
heaven,  than  that  on  which  he  arose  from  earth,  and  fully  tri- 
umphed over  death  and  hell?  The  fittest  temper  for  a  true 
Christian  is,  like  John,  to  "be  in  the  spirit  on  the  Lord's  day." 
And  what  can  bring  us  to  this  joy  in  the  Spirit,  but  the  spiritual 
beholding  of  our  approaching  glory  ?  Take  notice  of  this,  you 
that  spend  the  Lord's  day  only  in  public  worship ;  your  allowing 
no  time  to  private  duty,  and  therefore  neglecting  this  spiritual 
duty  of  meditation,  is  very  hurtful  to  your  souls.  You,  also, 
that  have  time  on  the  Lord's  day  for  idleness  and  vain  discourse, 
were  you  but  acquainted  with  this  duty  of  contemplation,  you 
would  need  no  other  pastime ;  you  would  think  the  longest  day 
short  enough,  and  be  sorry  that  the  night  had  shortened  your  pleas- 
ure. Christians,  let  heaven  have  more  share  in  your  Sabbaths, 
where  you  must  shortly  keep  your  everlasting  Sabbath.  Use 
your  Sabbaths  as  steps  to  glory,  till  you  have  passed  them  all, 
and  are  there  arrived.  Especially  you  that  are  poor,  and  cannot 
take  time  in  the  week  as  you  desire,  see  that  you  well  improve 
this  day ;  as  your  bodies  rest  from  their  labours,  let  your  spirits 
seek  after  rest  from  God. 

Besides  the  constant  seasonableness  of  every  day,  and  partic- 
ularly every  Lord's  day,  there  are  also  more  peculiar  seasons 
for  heavenly  contemplation.     As  for  instance : 

When  God  hath  more  abundantly  warmed  thy  spirit  with  fire 
from  above,  then  thou  mayst  soar  with  greater  freedom.  A  little 
labour  will  set  thy  heart  a-going  at  such  a  time  as  this;  whereas 
at  another  time  thou  mayst  take  pains  to  little  purpose.  Observe 
the  gales  of  the  Spirit,  and  how  the  Spirit  of  Christ  doth  move 


HEAVENLY    CONTEMPLATION.  205 

thy  spirit.  "Without  Christ  we  can  do  nothing;  '  and  therefore 
iet  us  be  doing  while  he  is  doing;  and  be  sure  not  to  be  out  of 
the  way,  nor  asleep  when  he  comes.  When  the  Spirit  finds  thy 
heart,  like  Peter,  in  prison,  and  in  irons,  and  smites  thee,  and 
says,  "Arise  up  quickly,  and  follow  me,"  be  sure  thou  then 
arise,  and  follow,  and  thou  shalt  find  thy  chains  fall  off,  and  all 
doors  will  open,  and  thou  wilt  be  at  heaven  before  thou  art  aware. 

Another  peculiar  season  for  this  duty  is,  when  thou  art  in  a 
suffering,  distressed,  or  tempted  state.  WThen  should  we  take 
our  cordials,  but  in  time  of  fainting?  When  is  it  more  season- 
able to  walk  to  heaven,  than  when  we  know  not  in  what  corner  of 
earth  to  live  with  comfort?  Or  when  should  our  thoughts  con- 
verse more  above,  than  when  they  have  nothing  but  grief  below  ? 
Where  should  Noah's  dove  be  but  in  the  ark,  when  the  waters 
cover  all  the  earth,  and  she  cannot  find  rest  for  the  sole  of  her 
foot?  What  should  we  think  on,  but  our  Father's  house,  when 
we  have  not  even  the  husks  of  the  world  to  feed  upon?  Surely 
God  sends  thy  afflictions  to  this  very  purpose.  Happy  art  thou, 
poor  man,  if  thou  make  this  use  of  thy  poverty !  and  thou  that 
art  sick,  if  thou  so  improve  thy  sickness!  It  is  seasonable  to  go 
to  the  promised  land,  when  our  burdens  are  increased  in  Egypt, 
and  our  straits  in  the  wilderness.  Reader,  if  thou  knewest  what 
a  cordial  to  thy  griefs  the  serious  views  of  glory  are,  thou 
wouldst  less  fear  these  harmless  troubles,  and  more  use  that  pre- 
serving, reviving  remedy.  "In  the  multitude  of  my  troubled 
thoughts  within  me,"  saith  David,  "thy  comforts  delight  my 
soul."  "I  reckon,"  saith  Paul,  "  that  the  sufferings  of  this  pres- 
ent time  are  not  worthy  to  be  compared  with  the  glory  which 
shall  be  revealed  in  us."  "For  which  cause  we  faint  not,  but 
though  our  outward  man  perish,  yet  the  inward  man  is  renewed 
day  by  day.  For  our  light  affliction,  which  is  but  for  a  moment, 
worketh  for  us  a  far  more  exceeding  and  eternal  weight  of  glory, 
while  we  look  not  at  the  things  which  are  seen,  but  at  the  things 
which  are  not  seen  ;  for  the  things  which  are  seen  are  temporal ; 
but  the  things  which  are  not  seen  are  eternal." 

And  another  season  peculiarly  fit  for  this  heavenly  duty  is, 
when  the  messengers  of  God  summon  us  to  die.  When  should 
we  more  frequently  sweeten  our  souls  with  the  believing  thoughts 
of  another  life,  than  when  we  find  that  this  is  almost  ended  ?  No 
men  have  greater  need  of  supporting  joys,  than  dying  men;  and 
18 


200  THE   NATURE   OP 

those  joys  must  be  fetched  from  our  eternal  joy.  As  heavenly 
delights  are  sweetest,  when  nothing  earthly  is  joined  with  them; 
so  the  delights  of  dying  Christians  are  oftentimes  the  sweetest 
they  ever  had.  What  a  prophetic  blessing  had  dying  Isaac,  and 
Jacob,  for  their  sonsl  With  wha*  a  heavenly  song,  and  divine 
benediction,  did  Moses  conclude  his  life!  What  heavenly  advice 
and  prayer  had  the  disciples  from  their  Lord,  when  he  was  about 
to  leave  them!  When  Paul  was  ready  to  be  offered  up,  what 
heavenly  exhortation  and  advice  did  he  give  the  Philippians, 
Timothy  and  the  elders  of  Ephesus!  How  near  to  heaven  was 
John  in  Patmos,  but  a  little  before  his  translation  thither !  It  is 
the  general  temper  of  the  saints,  to  be  then  most  heavenly  when 
they  are  nearest  heaven.  If  it  be  thy  case,  reader,  to  perceive 
thy  dying  time  draw  on,  O  where  should  thy  heart  now  be  but 
with  Christ !     Methinks  thou  shouldst  even  behold  him  standing 

o 

by  thee,  and  shouldst  bespeak  him  as  thy  father,  thy  husband,  thy 
physician,  thy  friend.  Methinks  thou  shouldst,  as  it  were,  see 
the  angels  about  thee,  waiting  to  perform  their  last  office  to  thy 
soul ;  even  those  angels  which  disdained  not  to  carry  into  Abra- 
ham's bosom  the  soul  of  Lazarus,  nor  will  think  much  to  conduct 
thee  thither.  Look  upon  thy  pain  and  sickness  as  Jacob  did  on 
Joseph's  chariots,  and  let  thy  spirit  revive  within  thee,  and  say, 
"  It  is  enough,  Christ  is  yet  alive ;  because  he  liveth,  I  shall  live 
also."  Dost  thou  need  the  choicest  cordials?  Here  are  choicer 
than  the  world  can  afford ;  here  are  all  the  joys  of  heaven,  even 
the  vision  of  God  and  Christ,  and  whatsoever  the  blessed  here 
possess.  These  dainties  are  offered  thee  by  the  hand  of  Christ ; 
he  hath  written  the  receipt  in  the  promises  of  the  gospel;  he  hath 
prepared  the  ingredients  in  heaven  ;  only  put  forth  the  hand  of 
faith,  and  feed  upon  them,  and  rejoice  and  live.  The  Lord  saitl 
to  thee,  as  to  Elijah,  "Arise  and  eat,  because  the  journey  is  too 
great  for  thee."  Though  it  be  not  long,  yet  the  way  is  miry; 
therefore  obey  his  voice,  arise  and  eat,  "and  in  the  strength  of  that 
meat  thou  mayst  go  to  the  mount  of  God  ;"  and,  like  Moses, 
"die  in  the  mount  whither  thou  goest  up;"  and  say,  as  Simeon, 
"  Lord,  now  lettest  thou  thy  servant  depart  in  peace ;  for  my  eye 
of  faith  hath  seen  thy  salvation." 

Secondly.  Concerning  the  fittest  place  for  heavenly  contem- 
plation, it  is  sufficient  to  say,  that  the  most  convenient  is  some 
prhate  retirement.     Our  spirits  need  every  help,  and  to  be  freed 


HEAVENLY    CONTEMPLATION.  207 

from  every  hindrance  in  the  work.  If  in  private  prayer,  Christ 
directs  us  to  "enter  into  our  closet,  and  shut  the  door,  that  our 
Fa.her  may  see  us  in  secret,"  so  should  ive  do  this  in  meditation. 
How  often  did  Christ  himself  retire  to  seme  mountain,  or  wilder- 
ness, or  other  solitary  place !  I  give  not  this  advice  for  occasional 
meditation,  but  for  that  which  is  set  and  solemn.  Therefore 
withdraw  thyself  from  all  society,  even  that  of  godly  men,  that 
thou  mayst  awhile  enjoy  the  society  of  thy  Lord.  If  a  student 
cannot  study  in  a  crowd,  who  exerciseth  only  his  invention  and 
memory ;  much  less  shouldst  thou  be  in  a  crowd,  who  art  to 
exercise  all  the  powers  of  thy  soul,  and  upon  an  object  so  far 
above  nature,  We  are  fled  so  far  from  superstitious  solitude, 
that  we  have  even  cast  off  the  solitude  of  contemplative  devotion. 
We  seldom  read  of  God's  appearing  by  himself,  or  by  his  angels, 
to  any  of  his  prophets  or  saints  in  a  crowd ;  but  frequently  when 
they  were  alone.  But  observe  for  thyself  what  place  best  agrees 
with  thy  spirit;  within  doors  or  without.  Isaac's  example,  in 
"going  out  to  meditate  in  the  field,"  will,  I  am  persuaded,  best 
suit  with  most.  Our  Lord  so  much  used  a  solitary  garden,  that 
even  Judas,  when  he  came  to  betray  him,  knew  where  to  find 
him :  and  though  he  took  his  disciples  thither  with  him,  yet  he 
"was  withdrawn  from  them"  for  more  secret  devotions;  and 
though  his  meditation  be  not  directly  named,  but  only  his  pray- 
ing, yet  it  is  very  clearly  implied  ;  for  his  soul  is  first  made  sor- 
rowful with  the  bitter  meditations  on  his  sufferings  and  death,  and 
then  he  poureth  it  out  in  prayer.  So  that  Christ  had  his  accus- 
tomed place,  and  consequently  accustomed  duty  ;  and  so  must 
we;  he  hath  a  place  that  is  solitary,  whither  he  retireth  himself, 
even  from  his  own  disciples,  and  so  must  we  ;  his  .meditations  go 
further  than  his  thoughts ;  they  affect  and  pierce  his  heart  and 
soul;  and  so  must  ours.  Only  there  is  a  wide  difference  in  the 
object:  Christ  meditates  on  the  sufferings  that  our  sins  had 
deserved,  so  that  the  wrath  of  his  Father  passed  through  all  his 
soul ;  but  we  are  to  meditate  on  the  glory  he  hath  purchased, 
that  the  love  of  the  Father,  and  the  joy  of  the  Spirit,  may  enter 
at  our  thoughts,  and  revive  our  affections,  and  overflow  our  souls. 
Thirdly.  I  am  next  to  advise  thee  concerning  the  preparations 
of  thy  heart  for  this  heavenly  contemplation.  The  success  of 
the  work  much  depends  on  the  frame  of  thy  heart.  When  man's 
heart  had  nothing  in  it  to  grieve  the  Spirit,  it  was  then  the  delight- 


208  THE   NATURE    OF 

ful  habitation  of  his  Ma^er.  God  did  not  quit  his  residence 
there,  till  man  expelled  him  by  unworthy  provocations.  There 
was  no  shyness  or  reserve  till  the  heart  grew  sinful,  and  too 
loathsome  a  dungeon  for  God  to  delight  in.  And,  was  this  soul 
reduced  to  its  former  innocency,  God  would  quickly  return  to 
his  former  habitation ;  yea,  so  far  as  it  is  renewed  and  repaired 
by  the  Spirit,  and  purged  from  its  lusts,  and  beautified  with  his 
image,  the  Lord  will  yet  acknowledge  it  as  his  own  :  Christ  will 
manifest  himself  unto  it,  and  the  Spirit  will  take  it  for  his  temple 
and  residence.  So  far  as  the  heart  is  qualified  for  conversing 
with  God,  so  far  it  usually  enjoys  him.  Therefore,  "with  all 
diligence  keep  thy  heart,  for  out  of  it  are  the  issues  of  life." 
More  particularly, 

1.  Get  thy  heart  as  clear  from  the  world  as  thou  canst. 
Wholly  lay  by  the  thoughts  of  thy  business,  troubles,  enjoyments, 
and  every  thing  that  may  take  up  any  room  in  thy  soul.  Get 
it  as  empty  as  thou  possibly  canst,  that  it  may  be  the  more  capa- 
ble of  being  filled  with  God.  If  thou  couldst  perform  some 
outward  duty  with  a  piece  of  thy  heart,  while  the  other  is  absent, 
yet  this  duty  above  all  I  am  sure  thou  canst  not.  When  thou 
shalt  go  into  the  mount  of  contemplation,  thou  wilt  be  like  the 
covetous  man  at  the  heap  of  gold,  who,  when  he  might  take  as 
much  as  he  could,  lamented  that  he  was  able  to  carry  no  more  ; 
so  thou  wilt  find  so  much  of  God  and  glory  as  thy  narrow  heart 
is  able  to  contain,  and  almost  nothing  to  hinder  thy  full  posses- 
sion,  but  the  incapacity  of  thy  own  spirit.  Then  thou  wilt  think, 
"O  that  this  understanding,  and  these  affections,  could  contain 
more !  It  is  more  my  unfitness  than  any  thing  else,  that  even 
this  place  is  not  my  heaven.  'God  is  in  this  place,  and  I  know 
it  not.'  This  'mount  is  full  of  chariots  of  fire*,'  but  mine  eyes 
are  shut,  and  I  cannot  see  them.  O  the  words  of  love  Christ 
hath  to  speak,  and  wonders  of  love  he  hath  to  show,  but  I  cannot 
bear  them!  Heaven  is  ready  for  me,  but  my  heart  is  unready 
for  heaven."  Therefore,  reader,  seeing  thy  enjoyment  of  God 
in  this  contemplation  much  depends  on  the  capacity  and  disposi- 
tion of  thy  heart,  seek  him  here,  if  ever,  with  all  thy  soul. 
Thrust  not  Christ  into  the  stable  and  the  manger,  as  if  thou  hadst 
better  guests  for  the  chief  rooms.  Say  to  all  thy  worldly  busi- 
ness and  thoughts,  as  Christ  to  his  disciples,  "Sit  ye  here,  while 
I  go  and  pray  yonder;"  or,  as  Abraham  to  his  servants,  when 


HEAVENLY    CONTEMPLATION.  209 

he  went  to  offer  Isaac,  "Abide  ye  here,  and  I  will  go  yonder  and 
worship,  and  come  again  to  you."  Even  as  "the  priests  thrust 
king  Uzziah  out  of  the  temple,"  where  he  presumed  to  burn 
incense,  when  they  saw  the  leprosy  upon  him ;  so  do  thou  thrust 
those  thoughts  from  the  temple  of  thy  heart,  which  have  the 
badge  of  God's  prohibition  upon  them. 

2.  Be  sure  to  set  upon  this  work  with  the  greatest  solemnity 
of  heart  and  mind.  There  is  no  trifling  in  holy  things.  "  God 
will  be  sanctified  in  them  that  come  nigh  him."  These  spiritual, 
excellent,  soul-raising  duties,  are,  if  well  used,  most  profitable; 
but  when  used  unfaithfully,  most  dangerous.  Labour,  therefore, 
to  have  the  deepest  apprehensions  of  the  presence  of  God,  and 
his  incomprehensible  greatness.  If  queen  Esther  must  not  draw 
near,  "till  the  king  hold  out  the  sceptre;"  think,  then,  with  what 
reverence  thou  shouldst  approach  him,  who  made  the  worlds 
with  the  word  of  his  mouth,  who  upholds  the  earth  as  in  the  palm 
of  his  hand,  who  keeps  the  sun,  moon,  and  stars  in  their  courses, 
and  who  sets  bounds  to  the  raging  sea.  Thou  art  going  to  con- 
verse with  Him  before  whom  the  earth  will  quake,  and  devils  do 
tremble,  and  at  whose  bar  thou  and  all  the  world  must  shortly 
stand,  and  be  finally  judged.  O  think!  "I  shall  then  have 
lively  apprehensions  of  his  majesty.  My  drowsy  spirits  will 
.hen  be  awakened,  and  my  irreverence  be  laid  aside;  and  why 
should  I  not  now  be  roused  with  the  sense  of  his  greatness,  and 
the  dread  of  his  name  possess  my  soul?"  Labour  also  to  appre- 
hend the  greatness  of  the  work  which  thou  attemptest,  and  to  be 
deeply  sensible  both  of  its  importance  and  excellency.  If  thou 
wast  pleading  for  thy  life  at  the  bar  of  an  earthly  judge,  thou 
wouldst  be  serious,  and  yet  that  would  be  a  trifle  to  this.  If  \ 
thou  wast  engaged  in  such  a  work  as  David  against  Goliath,  on 
which  the  welfare  of  a  kingdom  depended;  in  itself  considered, 
it  were  nothing  to  this.  Suppose  thou  wast  going  to  such  a 
wrestling  as  Jacob's,  or  to  see  the  sight  which  the  three  disciples 
saw  in  the  mount,  how  seriously,  how  reverently,  wouldst  thou 
both  apprc  ach  and  behold  !  If  but  an  angel  from  heaven  should 
appoint  to  meet  thee,  at  the  same  time  and  place  of  thy  contem- 
plations; with  what  dread  wouldst  thou  be  filled?  Consider, 
then,  with  what  a  spirit  thou  shouldst  meet  the  Lord,  and  with 
what  seriousness  and  awe  thou  shouldst  daily  converse  with 
him.  Consider  also,  the  blessed  issue  of  the  work,  if  it  succeed; 
18* 


210 


AUXILIARIES   OF 


it  will  be  thy  admission  into  the  presence  of  God,  and  the  begin 
ning  of  thy  eternal  glory  on  earth;  a  means  to  make  thee  live 
above  the  rate  of  other  men,  and  fix  thee  in  the  next  room  to  the 
angels  themselves,  that  thou  mayst  both  live  and  die  joyfully. 
The  prize  being  so  great,  thy  preparations  should  be  answerable. 
There  is  none  on  earth  live  such  a  life  of  joy  and  blessedness,  as 
those  that  are  acquainted  with  this  heavenly  conversation.  The 
joys  of  all  other  men  are  but  like  a  child's  plaything,  a  fool's 
laughter,  or  a  sick  man's  dream  of  health.  He  that  trades  for 
heaven  is  the  only  gainer,  and  he  that  neglects  it  is  the  only 
loser.     How  seriously,  therefore,  should  this  work  be  done ! 


CHAPTER    XIV. 

WHAT   USE   HEAVENLY   CONTEMPLATION  MAKES  OF  CONSIDERATION, 
AFFECTIONS,    SOLILOQUY,    AND    PRAYER. 

I.  The  use  of  consideration,  and  its  great  influence  over  the  heart.  II.  Contemplation  h. 
promoted  by  the  affections;  particularly— 1.  By  love;  2.  Desire;  3.  Hope;  4.  Courage; 
5.  Joy.    III.  The  usefidness  of  soliloquy  and  prayer  in  heavenly  contemplation. 

Having  set  thy  heart  in  tune,  we  now  come  to  the  music 
itself.  Having  got  an  appetite,  now  approach  to  the  feast,  and 
delight  thy  soul  as  with  marrow  and  fatness.  Come,  for  all 
things  are  now  ready.  Heaven  and  Christ,  and  the  exceeding 
weight  of  glory,  are  before  you.  Do  not  make  light  of  this 
invitation,  nor  begin  to  make  excuses:  whatever  thou  art,  rich 
or  poor,  though  in  alms-houses  or  hospitals,  though  in  high-ways 
and  hedges,  my  commission  is,  if  possible,  to  compel  you  to  come 
in ;  and  blessed  is  he  that  shall  eat  bread  in  the  kingdom  of  God  ! 
The  manna  lieth  about  your  tents;  walk  out,  gather  it  up,  take 
it  home,  and  feed  upon  it.  In  order  to  this,  I  am  only  to  direct 
you — how  to  use  your  consideration — and  affections — your 
soliloquy  and  prayer. 

First.  Consideration  is  the  great  instrument  by  which  this 
heavenly  work  is  carried  on.  This  must  be  voluntary,  and  not 
forced.  Some  men  consider  unwillingly;  so  God  will  make  the 
wicked  consider  their  sins,  when  he  shall  "set  them  in  order 
before  their  eyes ;"  so  shall  the  damned  consider  of  the  excel- 
lency of  Christ,  whom  they  once  despised,  and  of  the  eternaJ 


HEAVENLY    OONTEii  P  L  A  TION .         -  oj[ 

joys  winch  they  have  foolishly  lost.  Great  is  the  power  u!,ir], 
consideration  hath  for  moving  the  affections,  and  impressing  things 
on  the  heart;  as  will  appear  by  the  following  particulars: 

1.  Consideration,  as  it  were,  opens  the  door  between  the  head 
and  the  heart.  The  understanding  having  received  truths,  lavs 
them  up  in  the  memory,  and  consideration  conveys  them  from 
thence  to  the  affections.  What  excellency  would  there  be  in 
much  learning  and  knowledge,  if  the  obstructions  between  the 
head  and  the  heart  were  but  opened,  and  the  affections  did  but 
correspond  to  the  understanding !  He  is  usually  the  best  scholar, 
whose  apprehension  is  quick,  clear,  and  tenacious;  but  he  is 
usually  the  best  Christian,  whose  apprehension  is  the  deepest 
and  most  affectionate,  and  who  has  the  readiest  passages,  not  so 
much  from  the  ear  to  the  brain,  as  from  that  to  the  heart.  And 
though  the  Spirit  be  the  principal  cause ;  yet,  on  our  part,  this 
passage  must  be  opened  by  consideration. 

2.  Consideration  presents  to  the  affections  those  things  which 
are  most  important.  The  most  delightful  object  does  not  enter- 
tain  where  it  is  not  seen,  nor  the  most  joyful  news  affect  him 
that  does  not  hear  it;  but  consideration  presents  to  our  view 
those  things  which  were  as  absent,  and  brings  them  to  the  eye 
and  ear  of  the  soul.  Are  not  Christ  and  glory  affecting  objects? 
Would  they  not  work  wonders  upon  the  soul,  if  they  were  but 
clearly  discovered,  and  our  apprehensions  of  them  were  in  some 
measure  answerable  to  their  worth.  It  is  consideration  that  pre- 
sents them  to  us :  this  is  the  Christian's  perspective,  by  which 
he  can  see  from  earth  to  heaven. 

3.  Consideration,  also,  presents  the  most  important  things  in 
the  most  affecting  way.  Consideration  reasons  the  case  with  a 
man's  own  heart.  When  a  believer  would  reason  his  heart  to 
heavenly  contemplation,  how  many  arguments  offer  themselves 
from  God  and  Christ,  from  each  of  the  divine  perfections,  from 
our  former  and  present  state,  from  promises,  from  present  suffer- 
ings and  enjoyments,  from  hell  and  heaven  !  Every  thing  offers 
itself  to  promote  our  joy,  and  consideration  is  the  hand  to  draw 
them  all  out;  it  adds  one  reason  to  another,  till  the  scales  turn: 
this  it  does  when  persuading  to  joy,  till  it  hath  silenced  all  our 
distrust  and  sorrows,  and  your  cause  for  rejoicing  lies  plain 
before  you.  If  another's  reasoning  is  powerful  with  us,  though 
we  are  not  certain  whether  he  intends  to  inform  or  deceive  us, 


212  AUXILIARIES    OF 

how  much  more  should  our  own  reasoning  prevail  with  us,  whe., 
we  are  so  well  acquainted  with  our  own  intentions !  Nay,  how 
much  more  should  God's  reasoning  work  upon  us,  which  we  are 
sure  cannot  deceive,  or  be  deceived!  Now,  consideration  is  but 
the  reading  over,  and  repeating  God's  reasons  to  our  hearts.  As 
the  prodigal  had  many  and  strong  reasons  to  plead  with  himself, 
why  he  should  return  to  his  father's  house,  so  have  we  to  plead 
with  our  affections,  to  persuade  them  to  our  Father's  everlasting 
mansion. 

4.  Consideration  exalts  reason  to  its  just  authority.  It  helps 
to  deliver  it  from  its  captivity  to  the  senses,  and  sets  it  again  on 
the  throne  of  the  soul.  When  reason  is  silent,  it  is  usually  sub- 
ject: for  when  it  is  asleep,  the  senses  domineer.  But  consider- 
ation awakens  our  reason,  till,  like  Samson,  it  rouses  up  itself,  and 
breaks  the  bonds  of  sensuality,  and  bears  down  the  delusions  of 
the  flesh.  What  strength  can  the  lion  exert  while  asleep?  What 
is  a  king,  when  dethroned,  more  than  another  man?  Spiritual 
reason,  excited  by  meditation,  and  not  fancy  or  fleshly  sense, 
must  judge  of  heavenly  joys.  Consideration  exalts  the  objects 
of  faith,  and  comparatively  disgraces  the  objects  of  sense.  The 
most  inconsiderate  men  are  most  sensual.  It  is  too  easy  and 
common  to  sin  against  knowledge,  but  against  sober,  strong,  per- 
severing consideration,  men  seldom  offend. 

5.  Consideration  makes  reason  strong  and  active.  Before,  it 
was  a  standing  water,  but  now  as  a  stream,  which  violently  bears 
down  all  before  it.  Before,  it  was  as  the  stones  in  the  brook,  but 
now  like  that  out  of  David's  sling,  which  smites  the  Goliath  of 
our  unbelief  in  the  forehead.  As  wicked  men  continue  wicked, 
because  they  bring  not  reason  into  act  and  exercise ;  so  godly 
men  are  uncomfortable,  because  they  let  their  reason  and  faith 
lie  asleep,  and  do  not  stir  them  up  to  action  by  this  work  of  med- 
itation. What  fears,  sorrows,  and  joys  will  our  very  dreams 
excite !   How  much  more,  then,  would  serious  meditation  affect  us ! 

6.  Consideration  can  continue  and  persevere  in  this  rational 
employment.  Meditation  holds  reason  and  faith  to  their  work, 
and  blows  the  fire  till  it  thoroughly  burns.  To  run  a  few  step 
will  not  get  a  man  heat,  but  walking  an  hour  may ;  and  though 
a  sudden  occasional  thought  of  heaven  will  not  raise  our  affec- 
tions to  any  spiritual  heat,  yet  meditation  can  continue  our 
thoughts  till  our  hearts  grew  warm.     Thus  you  see  the  power 


HEAVENLY   CONTEMPLATION.  213 

ful  tendency  of  consideration  to  produce  this  great  elevation  of 
the  soul  in  heavenly  contemplation. 

Secondly.  Let  us  next  see  how  this  heavenly  work  is  pro- 
moted by  the  particular  exercise  of  the  affections. — It  is  by  con- 
sideration that  we  first  have  recourse  to  the  memory,  and  from 
thence  take  those  heavenly  doctrines  which  we  intend  to  make 
the  subject  of  our  meditation;  such  as  promises  of  eternal  life, 
descriptions  of  the  saints'  glory,  the  resurrection,  &c,  &c.  We 
then  present  them  to  our  judgment,  that  it  may  deliberately  view 
them  over,  and  take  an  exact  survey,  and  determine  uprightly 
concerning  the  perfection  of  our  celestial  happiness,  against  all 
the  dictates  of  flesh  and  sense,  and  so  as  to  magnify  the  Lord  in 
our  hearts,  till  we  are  filled  with  a  holy  admiration.  But  the 
principal  thing  is  to  exercise,  not  merely  our  judgment,  but  our 
faith  in  the  truth  of  our  everlasting  rest;  by  which  I  mean,  both 
the  truth  of  the  promises,  and  of  our  own  personal  interest  in 
them,  and  title  to  them.  If  we  did  really  and  firmly  believe  that 
there  is  such  a  glory,  and  that  within  a  few  days  our  eyes  shall 
behold  it,  O  what  passions  would  it  raise  within  us!  What 
astonishing  apprehensions  of  that  life  would  it  produce  !  What 
love,  what  longing  would  it  excite  withjn  us !  O  how  it  would 
actuate  every  affection !  How  it  would  transport  us  with  joy, 
upon  the  least  assurance  of  our  title !  Never  expect  to  have 
love  and  joy  move,  when  faith  stands  still,  which  must  lead  the 
way.  Therefore  daily  exercise  faith,  and  set  before  it  the  fine- 
ness of  the  promise,  God's  urging  all  to  accept  it,  Christ's  gra- 
cious disposition,  all  the  evidences  of  the  love  of  Christ,  his 
faithfulness  to  his  engagements,  and  the  evidences  of  his  love 
in  ourselves;  lay  all  these  together,  and  think  whether  they  do 
not  testify  the  good-will  of  the  Lord  concerning  our  salvation, 
and  may  not  properly  be  pleaded  against  our  unbelief.  Thus, 
when  the  judgment  hath  determined,  and  faith  hath  apprehended 
the  truth  of  our  happiness,  then  may  our  meditation  proceed  to 
raise  our  affections,  and  particularly — love — desire — hope — 
courage  or  boldness — and  joy. 

1.  Love  is  the  first  affection  to  be  excited  in  heavenly  contem- 
plation ;  the  object  of  it  is  goodness.  Here,  Christian,  is  the 
soul-reviving  part  of  thy  work.  Go  to  thy  memory,  thy  judg- 
ment, aid  thy  faith,  and  from  them  produce  the  excellencies  of 
thy  rest;  present  these  to  thy  affection  of  love,  and  thou  will 


214 


AUXILIARIES    OP 


find  thyself,  as  it  were,  in  another  world.  Speak  out,  and  lovo 
can  hear.  Do  but  reveal  these  things,  and  love  can  see.  It  ia 
the  brutish  love  of  the  world  that  is  blind  ;  divine  love  is  exceed- 
ing quick-sighted.  Let  thy  faith  take  hold  of  thy  heart,  and 
show  it  the  sumptuous  buildings  of  thy  eternal  habitation,  and 
the  glorious  ornaments  of  thy  Father's  house,  even  the  mansions 
Christ  is  preparing,  and  the  honours  of  his  kingdom ;  let  thy 
faith  lead  thy  heart  into  the  presence  of  God,  and  as  near  as 
thou  possibly  canst,  and  say  to  it,  "Behold  the  Ancient  of  Days, 
the  Lord  Jehovah,  whose  name  is,  I  AM ;  this  is  he  who  made 
all  the  worlds  with  his  word,  who  upholds  the  earth,  who  rules 
the  nations,  who  disposes  of  all  events,  who  subdues  his  foes,  who 
controls  the  swelling  waves  of  the  sea,  who  governs  the  winds, 
and  causes  the  sun  to  run  its  race,  and  the  stars  to  know  their 
courses.  This  is  he  who  loved  thee  from  everlasting,  formed  thee 
in  the  womb,  gave  thee  this  soul,  brought  thee  forth,  showed 
thee  the  light,  and  ranked  thee  with  the  chief  of  his  earthly 
creatures ;  who  endued  thee  with  thy  understanding,  and  beau- 
tified thee  with  his  gifts,  who  maintains  thy  life  and  all  its  com- 
forts, and  distinguishes  thee  from  the  most  miserable  and  vilest 
of  men.  O  here  is  an  object  worthy  thy  love !  Here  shouldst 
thou  even  pour  out  thy  soul  in  love !  Here  it  is  impossible  for 
thee  to  love  too  much !  This  is  the  Lord  who  hath  blessed  thee 
with  his  benefits,  'spread  thy  table  in  the  sight  of  thine  enemies, 
and  made  thy  cup  overflow!'  This  is  he  whom  angels  and 
saints  praise,  and  the  heavenly  host  for  ever  magnify!"  Thus 
do  thou  expatiate  on  the  praises  of  God,  and  open  his  excellen- 
cies to  thine  heart,  till  the  holy  fire  of  love  begins  to  kindle  in 
thy  breast. 

If  thou  feelest  thy  love  not  yet  burn,  lead  thy  heart  farther, 
and  show  it  the  Son  of  the  living  God,  whose  name  is  "  Wonder- 
ful, Counsellor,  the  mighty  God,  the  everlasting  Father,  the 
Prince  of  Peace:"  show  it  the  King  of  saints  on  the  throne  of 
his  glory,  "the  First  and  the  Last;  who  is,  and  was,  and  is  to 
come;  who  liveth,  and  was  dead,  and,  behold,  he  lives  for  ever- 
more; who  hath  made  thy  peace  by  the  blood  of  his  cross,"  and 
hath  prepared  thee  with  himself  a  habitation  of  peace  ;  His  office 
is  the  great  peace-maker ;  His  kingdom  is  the  kingdom  of  peace : 
[lis  gospel  is  the  tidings  of  peace;  His  voice  to  tiee  now  is  the 
voice  of  peace!     Draw  near,  and  behold  him.     Dost  thou  not 


HEAVENLY  JONTEMPL  AI  ION.  2\h 

hear  his  voice?  He  that  bode  Thomas  come  near,  and  ste  the 
print  of  the  nails,  and  put  his  finger  into  his  wounds;  He  it  is 
that  calls  to  thee,  "Come  near,  and  view  the  Lord  thy  Saviour, 
and  be  not  faithless,  but  believing ;  Peace  be  unto  thee,  fear  not, 
it  is  I."  Look  well  upon  him.  Dost  thou  not  know  him?  It 
is  he  that  brought  thee  up  from  the  pit  of  hell,  reversed  the  sen- 
tence of  thy  damnation,  bore  the  curse  which  thou  shouldst  have 
borne,  restored  thee  to  the  blessing  thou  hadst  forfeited,  and  pur- 
chased the  advancement  which  thou  must  inherit  for  ever.  And 
dost  thou  not  yet  know  him?  His  hands  were  pierced,  his  head, 
his  side,  his  heart,  were  pierced,  that  by  these  marks  thou  mightst 
always  know  him.  Dost  thou  not  remember  when  he  "found 
thee  lying  in  thy  blood,  and  took  pity  on  thee,  and  dressed  thy 
wounds,  and  brought  thee  home,  and  said  unto  thee,  Live?" 
Hast  thou  forgotten  since  he  wounded  himself  to  cure  thy  wounds, 
and  let  out  his  own  blood  to  stop  thy  bleeding?  If  thou  knowest 
him  not  by  the  face,  the  voice,  tLs  hands,  thou  mayst  know  him 
by  that  heart;  that  soul-pitying  heart  is  his;  it  can  be  none  but 
his ;  love  and  compassion  are  its  certain  signatures ;  this  is  he, 
who  chose  thy  life  before  his  own;  who  pleads  his  blood  before 
his  Father,  and  makes  continual  intercession  for  thee.  If  he  had 
not  suffered,  what  hadst  thou  suffered  ?  There  was  but  a  step 
between  thee  and  hell,  when  he  stepped  in,  and  bore  the  stroke. 
And  is  not  here  fuel  enough  for  thy  love  to  feed  on?  Doth 
not  thy  throbbing  heart  stop  here  to  ease  itself,  and,  like  Joseph, 
"seek  for  a  place  to  weep  in?"  or  do  not  the  tears  of  thy  love 
bedew  these  lines  ?  Go  on  then,  for  the  field  of  love  is  large ; 
it  will  be  thy  eternal  work  to  behold  and  love ;  nor  needst  thou 
want  work  for  thy  present  meditation. 

How  often  hath  thy  Lord  found  thee,  like  Hagar,  sitting,  and 
weeping,  and  giving  up  thy  soul  for  lost,  and  he  opened  to  thee 
a  well  of  consolation,  and  also  opened  thine  eyes  to  see  it !  How 
often,  in  the  posture  of  Elijah,  desiring  to  die  out  of  thy  misery, 
and  he  hath  spread  thee  a  table  of  unexpected  relief,  and  sem 
thee  on  his  work  refreshed  and  encouraged !  How  often,  in  the 
case  of  the  prophet's  servant,  crying  out,  "Alas,  what  shall  we 
do,  for  a  host  doth  encompass  us;"  and  he  hath  "opened  thine, 
eyes  to  see  more  for  thee  than  against  thee !"  How  often,  like 
Jonah,  peevish,  and  weary  of  thy  life,  and  he  hath  mildly  said. 
M  S'ost  thou  well  to  be  angry  "  with  me,  or  murmur  against  rne  ? 


2]6  AUXILIARIES    OF 

How  often  hath  he  set  thee  on  "  watching  and  praying,"  repent 
ing  and  believing,  "and,  when  he  hath  returned,  hath  found  thee 
asleep,"  and  yet  he  hath  covered  thy  neglect  with  a  mantle  of 
love,  and  gently  pleaded  for  thee,  that  "the  spirit  is  willing,  but 
the  flesh  is  weak !"  Can  thy  heart  be  cold,  when  thou  think  est  of 
this?  Can  it  contain,  when  thou  rememberest  those  boundless 
compassions?  Thus,  reader,  hold  forth  the  goodness  of  Christ  to 
thy  heart ;  plead  thus  with  thy  frozen  soul,  till,  with  David,  thou 
canst  say,  "My  heart  was  hot  within  me;  while  I  was  musing, 
the  fire  burned."  If  this  will  not  rouse  up  thy  love,  thou  hast 
all  Christ's  personal  excellencies  to  add,  all  his  particular  mer- 
cies to  thyself,  all  his  sweet  and  near  relations  to  thee,  and  the 
happiness  of  thy  everlasting  abode  with  him.  Only  follow  them 
close  to  thy  heart.  Deal  with  it  as  Christ  did  with  Peter,  when 
he  thrice  asked  him,  "Lovest  thou  me?"  till  he  was  grieved,  and 
answers,  "Lord,  thou  knowest  that  I  love  thee!"  So  grieve 
and  shame  thy  heart  out  of  its  stupidity,  till  thou  canst  truly  say, 
"I  know,  and  my  Lord  knows,  that  I  love  him." 

2.  The  next  affection  to  be  excited  in  heavenly  contemplation, 
is  desire.  The  object  of  it  is  goodness  considered  as  absent,  or 
not  yet  attained.  If  love  be  hot,  desire  will  not  be  cold.  Think 
with  thyself,  "What  have  I  seen?  O  the  incomprehensible 
glory  !  O  the  transcendent  beauty  !  O  blessed  souls  that  now 
enjoy  it!  who  see  a  thousand  times  more  clearly  what  I  have 
seen  at  a  distance,  and  through  dark,  interposing  clouds.  What 
a  difference  between  my  state  and  theirs!  I  am  sighing,  and 
they  are  singing;  I  am  offending,  and  they  are  pleasing  God. 
I  am  a  spectacle  of  pity,  like  a  Job  or  a  Lazarus,  but  they 
are  perfect,  and  without  blemish.  I  am  here  entangled  in  the 
love  of  the  world,  while  they  are  swallowed  up  in  the  love 
of  God.  They  have  none  of  my  cares  and  fears ;  they  weep 
not  in  secret;  they  languish  not  in  sorrows;  these  "tears  are 
wiped  away  from  their  eyes."  O  happy,  a  thousand  times  happy 
souls!  Alas,  that  I  must  dwell  in  sinful  flesh,  when  my  breth- 
ren and  companions  dwell  with  God  !  How  far  out  of  sight  and 
reach  of  their  high  enjoyment  do  I  here  live  !  What  poor  feeble 
thoughts  have  I  of  God !  What  cold  affections  towards  him ! 
How  little  have  I  of  that  life,  that  love,  that  joy,  in  which  they 
continually  live!-  How  soon  doth  that  little  depart,  and  leave 
me  in  thicker  darkness!     Now  and  then  a  spark  falls  upon  ml 


HEAVENLY   CONTEMPLATION.  217 

heart,  and,  while  I  gaze  upon  it,  it  dies,  or  rather  my  cold  heart 
quenches  it.  But  they  have  their  "light  in  his  light,"  and  drink 
continually  at  the  spring  of  joys.  Here  we  are  vexing  each 
other  with  quarrels,  when  they  are  of  one  heart  and  voice,  and 
daily  sound  forth  the  hallelujahs  of  heaven  with  perfect  harmony. 
O  what  a  feast  hath  my  faith  beheld,  and  what  a  famine  is  yet 
in  my  spirit !  O  blessed  souls !  I  may  not,  I  dare  not,  envy 
your  happiness;  I  rather  rejoice  in  my  brethren's  prosperity,  and 
am  glad  to  think  of  the  day  when  I  shall  be  admitted  into  your 
fellowship.  I  wish  not  to  displace  you,  but  to  be  so  happy  as  to 
be  with  you.  Why  must  I  stay,  and  weep,  and  wait?  My 
Lord  is  gone ;  He  hath  left  this  earth,  and  is  entered  into  his 
glory ;  my  brethren  are  gone  ;  my  friends  are  there ;  my  house, 
my  hope,  my  all,  is  there.  When  I  am  so  far  distant  from  my 
God,  wonder  not  what  aileth  me,  if  I  now  complain ;  an  igno- 
rant Micah  will  do  so  for  his  idol,  and  shall  not  my  soul  do  so 
for  the  living  God  ?  Had  I  no  hope  of  enjoyment,  I  would  go 
hide  myself  in  the  deserts,  and  lie  and  howl  in  some  obscure 
wilderness,  and  spend  my  days  in  fruitless  wishes;  but  since  it 
is  the  land  of  my  promised  rest,  and  the  state  I  must  myself  be 
advanced  to,  and  my  soul  draws  near,  and  is  almost  at  it,  I  will 
love  and  long,  I  will  look  and  desire,  I  will  be  breathing.  "How 
long,  Lord  !  how  long  wilt  thou  suffer  this  soul  to  pant  and  groan, 
and  not  open  to  him  who  waits,  and  longs  to  be  with  thee !"  Thus, 
Christian  reader,  let  thy  thoughts  aspire,  till  thy  soul  longs,  as 
David,  "O  that  one  would  give  me  to  drink  of  the  wells  of  sal- 
vation!" And  till  thou  canst  say,  as  he  did,  "I  have  longed  for 
thy  salvation,  O  Lord!"  And  as  the  mother  and  brethren  of 
Christ,  when  they  could  not  come  at  him,  because  of  the  multi- 
tude, sent  to  him,  saying,  "Thy  mother  and  brethren  stand  with- 
out, desiring  to  see  thee ;"  so  let  thy  message  to  him  be,  and  he 
will  own  thee;  for  he  hath  said,  "They  that  hear  my  word,  and 
do  it,  are  my  mother  and  my  brethren." 

3.  Another  affection  to  be  exercised  in  heavenly  contemplation, 
is  hope.  This  helps  to  support  the  soul  under  sufferings,  ani- 
mates it  to  the  greatest  difficulties,  gives  it  firmness  in  the  most 
shaking  trials,  enlivens  it  in  duties,  and  is  the  very  spring  that 
sets  all  the  wheels  a-going.  Who  would  believe  or  strive  for 
heaven,  if  it  were  not  for  the  hope  he  hath  to  obtain  it  ?  Who 
would  pray,  but  for  the  hope  to  prevail  with  God?  If  your  hope 
19 


£|g  AUXILIARIES   OF 

dies,  your  duties  die,  your  endeavours  die,  your  joys  die,  and 
your  soul  dies.  And  if  your  hope  be  not  in  exercise,  but  asleep, 
it  is  next  to  be  dead.  Therefore,  Christian  reader,  when  thou  art 
winding  up  thy  affections  to  heaven,  forget  not  to  give  one  lift  to 
thy  hope.  Think  thus,  and  reason  thus  with  thy  own  heart: 
"Why  should  I  not  confidently  and  comfortably  hope,  when  my 
soul  is  in  the  hands  of  so  compassionate  a  Saviour,  and  when  the 
kingdom  is  at  the  disposal  of  so  bountiful  a  God?  Did  he  ever 
discover  the  least  backwardness  to  my  good,  or  inclination  to  my 
ruin?  Hath  he  not  sworn,  that  "he  delights  not  in  the  death  of 
him  that  dieth,  but  rather  that  he  should  repent  and  live?  Have 
not  all  his  dealings  witnessed  the  same  ?  Did  he  not  mind  me 
of  my  danger,  when  I  never  feared  it,  because  he  would  have 
me  escape  it?  Did  he  not  mind  me  of  my  happiness,  when  1 
had  no  thoughts  of  it,  because  he  would  have  me  enjoy  it?  How 
often  hath  he  drawn  me  to  himself,  and  his  Christ,  when  I  have 
drawn  backward!  How  hath  his  spirit  incessantly  solicited  my 
heart!  And  would  he  have  done  all  this,  if  he  had  been  willing 
that  1  should  perish  ?  Should  I  not  hope,  if  an  honest  man  had 
promised  me  something  in  his  power?  And  shall  I  not  hope, 
when  I  have  the  covenant  and  oath  of  God?  It  is  true,  the 
glory  is  out  of  sight ;  we  have  not  beheld  the  mansions  of  the 
saints;  but  is  not  the  promise  of  God  more  certain  than  our 
sight?  We  must  not  be  saved  by  sight,  but  "by  hope,  and  hope 
that  is  seen  is  not  hope ;  for  what  a  man  seeth,  why  doth  he  yet 
hope  for?  But  if  we  hope  for  that  we  see  not,  then  do  we  with 
patience  wait  for  it."  I  have  been  ashamed  of  my  hope  in  an  arm 
of  flesh,  but  hope  in  the  promise  of  God,  "maketh  not  ashamed." 
In  my  greatest  sufferings,  I  will  say,  "  The  Lord  is  my  portion ; 
therefore  will  I  hope  in  him.  The  Lord  is  good  unto  them  that 
wait  for  him,  to  the  soul  that  seeketh  him.  It  is  good  that  a  man 
should  both  hope  and  quietly  wait  for  the  salvation  of  the  Lord. 
For  the  Lord  will  not  cast  off  for  ever.  But  though  he  cause 
grief,  yet  will  he  have  compassion,  according  to  the  multitude 
of  his  mercies."  Though  I  languish  and  die,  yet  will  I  hope ; 
for  "the  righteous  hath  hope  in  his  death."  Though  I  must  lie 
down  in  dust  and  darkness,  yet  there  "my  flesh  shall  rest  in 
hope."  And  when  my  flesh  hath  nothing  to  rejoice  in,  yet  will 
I  "  hold  fast  the  rejoicing  of  the  hope  firm  unto  the  end ;  for  the 
hope  of  the  righteous  shall  be  gladness.     Indeed,  if  I  was  myself 


HEAVENLY    CON  TE  M  PL  ATION  .  219 

to  satisfy  divine  justice,  then  there  had  been  no  hope!  but  Christ 
hath  "brought  in  a  better  hope,  by  the  which  we  draw  nigh  unto 
God."  Or,  if  I  had  to  do  with  a  feeble  creature,  there  were 
small  hope;  for  now  could  he  raise  this  body  from  the  dust,  and 
lift  me  above  the  sun?  But  what  is  this  to  the  Almighty  Power, 
which  made  the  heavens  and  the  earth  out  of  nothing?  Cannot 
that  power  which  raised  Christ  from  the  dead  raise  me?  and 
that  which  hath  glorified  the  Head,  glorify  also  the  members? 
"Doubtless,  by  the  blood  of  his  covenant,  God  will  send  forth 
his  prisoners  out  of  the  pit,  wherein  is  no  water;"  therefore  will 
I  '-turn  to  the  stronghold,  as  a  prisoner  of  hope." 

4.  Courage,  or  boldness  is  another  affection  to  be  exercised  in 
heavenly  contemplation.  It  leadeth  to  resolution,  and  concludeth 
in  action.  When  you  have  raised  your  love,  desire,  and  hope, 
go  on,  and  think  thus  with  yourself;  "Will  God  indeed  dwell 
with  men?  And  is  there  such  a  glory  within  the  reach  of  hope? 
Why,  then,  do  I  not  lay  hold  upon  it?  Where  is  the  cheerful 
vigour  of  my  spirit?  Why  do  I  not  'gird  up  the  loins  of  my 
mind?'  Why  do  I  not  set  upon  my  enemies  on  every  side,  and 
valiantly  break  through  all  resistance?  What  should  stop  me, 
or  intimidate  me?  Is  God  with  me,  or  against  me,  in  the  work? 
Will  Christ  stand  by  me,  or  will  he  not?  'If  God  and  Christ  be 
for  me,  who  can  be  against  me?'  In  the  work  of  sin,  almost  alJ 
things  are  ready  to  help  us,  and  only  God  and  his  servants  are 
against  us;  yet  how  ill  doth  that  work  prosper  in  our  hands! 
But  in  my  course  to  heaven,  almost  all  things  are  against  me, 
but  God  is  for  me ;  and  therefore  how  happily  doth  the  work 
succeed  !  Do  I  set  upon  this  work  in  my  own  strength,  or  rather 
in  the  strength  of  Christ  my  Lord?  And  'cannot  I  do  all  things 
through  him  that  strengthens  me?'  Was  he  ever  foiled  by  an 
enemy?  He  hath  indeed  been  assaulted,  but  was  he  ever  con- 
quered? Why,  then,  doth  my  flesh  urge  me  with  the  difficulties 
of  the  work?  Is  any  thing  too  hard  for  Omnipotence?  May 
not  Peter  boldly  walk  on  the  sea,  if  Christ  give  the  word  of  com- 
mand  ?  If  he  begin  to  sink,  is  it  from  the  weakness  of  Christ, 
or  the  smallnessof  his  faith?  Do  I  not  well  deserve  to  be  turned 
into  hell,  if  mortal  threats  can  drive  me  thither?  Do  I  not  well 
deserve  to  be  shut  out  of  heaven,  if  I  will  be  frightened  from 
thence  with  the  reproach  of  tongues?  What  if  it  were  father 
or  mother,  or  husband,  oj  wife,  or  the  nearest  friend  I  have  in 


220 


A  UX  I  LIAR    F.S    OK 


the  world,  if  they  may  be  called  friends  that  wo  ill  J  draw  me  to 
damnation,  should  I  not  forsake  all  that  would  keep  me  from 
Christ?  Will  their  friendship  countervail  the  'enmity  of  God  or 
be  any  comfort  to  my  condemned  soul?  Shall  I  be  yielding  to 
the  desires  of  men,  and  only  harden  myself  against  the  Lord? 
Let  them  beseech  me  upon  their  knees,  I  will  scorn  to  stop  my 
course  to  behold  them;  I  will  shut  my  ears  to  their  cries;  let 
them  flatter  or  frown  ;  let  them  draw  out  tongues  and  swords 
against  me;  I  am  resolved  in  the  strength  of  Christ  to  break 
through,  and  look  upon  them  as  dust.  If  they  would  entice  me 
with  preferment,  even  with  the  kingdoms  of  the  world,  I  will  no 
more  regard  them  than  the  dung  of  the  earth.  0,  blessed  rest! 
O,  glorious  state !  Who  would  sell  thee  for  dreams  and  shadows? 
Who  would  be  enticed  or  affrighted  from  thee?  Who  would  not 
strive,  and  fight,  and  watch,  and  run,  and  that  with  violence, 
even  to  the  last  breath,  in  order  to  obtain  thee?  Surely  none  but 
those  that  know  thee  not,  and  believe  not  thy  glory." 

5.  The  last  affection  to  be  exercised  in  heavenly  contemplation, 
is  joy.  Love,  desire,  hope,  and  courage,  all  tend  to  raise  our  joy. 
This  is  so  desirable  to  every  man  by  nature,  and  so  essentially 
necessary  to  constitute  our  happiness,  that  I  hope  I  need  not  say 
much  to  persuade  you  to  any  thing  that  would  make  your  life 
delightful.  Supposing  you  therefore  already  convinced  that  the 
pleasures  of  the  flesh  are  brutish  and  perishing,  and  that  your 
solid  and  lasting  joy  must  be  from  heaven,  instead  of  persuading, 
I  shall  proceed  in  directing.  Reader,  if  thou  hast  managed  well 
the  former  work,  thou  art  got  within  sight  of  thy  rest;  thou 
believest  the  truth  of  it;  thou  art  convinced  of  its  excellencies; 
thou  art  fallen  in  love  with  it;  thou  longest  after  it;  thou  hopest 
for  it;  and  thou  art  resolved  to  venture  courageously  for  obtaining 
it.  But  is  here  any  work  for  joy  in  this?  We  delight  in  the  good 
we  possess;  it  is  present  good  that  is  the  object  of  joy ;  and  thou 
wilt  say,  "Alas,  I  am  yet  without  it!"  But  think  a  little  further 
with  thyself.  Is  it  nothing  to  have  a  deed  of  gift  from  God? 
Are  his  infallible  promises  no  ground  of  joy?  Is  it  nothing  to 
live  in  daily  expectations  of  entering  into  the  kingdom?  Is  not 
my  assurance  of  being  hereafter  glorified  a  sufficient  ground 
for  inexpressible  joy?  Is  it  not  a  delight  to  the  heir  of  a  kingdom 
to  think  of  what  he  must  soon  possess,  though  at  present  he  lr.tle 


HEAVENLY   CONTEiM  PL  ATION .  221 

differ  from  a  servant?     Have  we  not  both  command  and  example 
for  "  rejoicing  in  hope  of  the  glory  of  God  ?" 

Here,  then,  reader,  take  my  heart  once  more,  and  carry  it  to 
the  top  of  the  highest  mount;  show  it  the  kingdom  of  Christ,  and 
the  glory  of  it ;  and  say  to  it,  "  All  this  will  thy  Lord  give  thee, 
who  hast  believed  in  him,  and  been  a  worshipper  of  him.  'It  is 
the  Father's  good  pleasure  to  give  thee  this  kingdom.'  Seest  thou 
this  astonishing  glory  which  is  above  thee?  All  this  is  thy  own 
inheritance.  This  crown  is  thine,  these  pleasures  are  thine; 
this  company,  this  beautiful  place,  are  all  thine;  because  thou 
art  Christ's,  and  Christ  is  thine ;  when  thou  wast  united  to  him, 
thou  hadst  all  these  with  him."  Thus  take  thy  heart  into  the 
land  of  promise ;  show  it  the  pleasant  hills  and  fruitful  valleys ; 
show  it  the  clusters  of  grapes  which  thou  hast  gathered,  to  con- 
vince it  that  it  is  a  blessed  land,  flowing  with  better  than  milk 
and  honey.  Enter  the  gates  of  the  holy  city,  walk  through  the 
streets  of  the  "  New  Jerusalem,  walk  about  Sion,  and  go  round 
about  her;  tell  the  towers  thereof;  mark  well  her  bulwarks; 
consider  her  palaces ;  that  thou  mayst  tell  it  to"  thy  soul.  Hath 
it  not  "the  glory  of  God,  and  is  not  her  light  like  unto  a  stone 
most  precious,  even  like  a  jasper  stone,  clear  as  crystal?" 
See  the  "twelve  foundations  of  her  walls,  and  in  them  the 
names  of  the  twelve  apostles  of  the  Lamb.  And  the  building 
of  the  walls  of  it  are  of  jasper;  and  the  city  is  pure  gold,  like 
unto  clear  glass ;  and  the  foundations  are  garnished  with  all 
manner  of  precious  stones.  And  the  twelve  gates  are  twelve 
pearls,  every  several  gate  is  of  one  pearl,  and  the  street  of  the 
city  is  pure  gold,  as  it  were  transparent  glass.  There  is  no 
temple  in  it;  for  the  Lord  God  Almighty,  and  the  Lamb,  are  the 
temple  of  it.  It  hath  no  need  of  the  sun,  neither  of  the  moon 
in  it,  for  the  glory  of  God  doth  lighten  it,  and  the  Lamb  is  the 
light  thereof;  and  the  nations  of  them  which  are  saved  shall 
walk  in  the  light  of  it.  These  sayings  are  faithful  and  true ;  and 
the  Lord  God  of  the  holy  prophets  sent  his  angels,"  and  his  own 
Son,  "to  show  unto  his  servants  the  things  which  must  shortly  be 
done."  Say  now  to  all  this,  "This  is  thy  rest,  O,  my  soul!  and 
this  must  be  the  place  of  thy  everlasting  habitation."  Let  all 
the  sons  of  "Sion  rejoice;  let  the  daughters  of  Jerusalem  bo 
glad ;  for  great  is  the  Lord,  and  greatly  to  be  praised  in  the  city 
of  our  God,  in  the  mountain  of  his  holiness.  Beautiful  for  situ. 
19* 


222  AUXILIARIES    OP 

ation,  the  joy  of  the  whole  earth,  is  Mount  Sion.     God  is  knowh 
in  her  palaces  for  a  refuge." 

Yet  proceed  on;  the  soul  that  loves,  ascends  frequently,  ana 
runs  familiarly  through  the  streets  of  the  heavenly  Jerusalem, 
visiting  the  patriarchs  and  prophets,  saluting  the  apostles,  and 
admiring  the  armies  of  martyrs;  so  do  thou  lead  on  thy  heart  as 
from  street  to  street;  bring  it  into  the  palace  of  the  Great  King; 
lead  it,  as  it  were,  from  chamber  to  chamber.  Say  to  it,  "Here 
must  I  lodge;  here  must  I  live;  here  must  I  praise;  here  must 
I  love,  and  be  beloved.  I  must  shortly  be  one  of  this  heavenly 
choir,  and  be  better  skilled  in  the  music.  Among  this  blessed 
company  must  I  take  up  my  place  ;  my  voice  must  join  to  make 
up  the  melody.  My  tears  will  then  be  wiped  away  ;  my  groans 
be  turned  to  another  tune ;  my  cottage  of  clay  be  changed  to 
this  palace;  my  prison  rags  to  these  splendid  robes;  and  my 
sordid  flesh  shall  be  put  off,  and  such  a  sunlike,  spiritual  body 
be  put  on  ;  'for  the  former  things  are  here  passed  away.'  'Glo- 
rious things  are  spoken  of  thee,  O  city  of  God !'  When  I  look 
upon  this  glorious  place,  what  a  dunghill  and  dungeon  methinks 
is  earth  !  O  what  difference  betwixt  a  man  feeble,  pained,  groan- 
ing, dying,  rotting  in  the  grave,  and  one  of  these  triumphant, 
shining  saints!  Here  shall  I  'drink  of  the  river  of  pleasures, 
the  streams  whereof  make  glad  the  city  of  God.'  Must  Israel, 
under  the  bondage  of  the  law,  'serve  the  Lord  with  joy  fulness, 
and  with  gladness  of  heart,  for  the  abundance  of  all  things?' 
Surely  I  shall  serve  him  with  joyfulness  and  gladness  of  heart, 
for  the  abundance  of  glory.  Did  persecuted  saints  '  take  joyfully 
the  spoiling  of  their  goods?'  And  shall  not  I  take  joyfully  such 
a  full  reparation  of  all  my  losses?  Was  it  a  celebrated  'day 
wherein  the  Jews  rested  from  their  enemies,'  because  it  'was 
turned  unto  them  from  sorrow  to  joy,  and  from  mourning  into  a 
good  day?'  What  a  day,  then,  will  that  be  to  my  soul,  whose 
rest  and  change  will  be  inconceivably  greater!  'When  the 
wise  men  saw  the  star'  that  led  to  Christ,  'they  rejoiced  with 
exceeding  great  joy ;'  but  I  shall  shortly  see  him,  who  is  himself 
'the  bright  and  morning  Star.'  If  the  disciples  'departed  from 
the  sepulchre  with  great  joy,'  when  they  had  but  heard  that 
their  J^ord  '  was  risen  from  the  dead ;'  what  will  be  my  joy, 
when  I  shall  see  him  reigning  in  glory,  and  myself  raised  to  a 
blessed  communion  with  him !    Then  shall  I  indeed  have  '  beautv 


HEAVENLY   CONTEMPLATION.  2*23 

for  ashes,  the  oil  of  joy  for  mourning,  and  the  garment  of  praise 
for  the  spirit  of  heaviness;  and  Sion  shall  be  made  an  eternal 
excellency,  a  joy  of  many  generations.'  Why,  then,  do  I  not 
arise  from  the  dust,  and  cease  my  complaints?  Why  do  I  not 
trample  on  vain  delights,  and  feed  on  the  foreseen  delights  of 
glory?  Why  is  not  my  life  a  continual  joy,  and  the  savour  of 
heaven  perpetually  upon  my  spirit?" 

Let  me  here  observe,  that  there  is  no  necessity  to  exercise 
these  affections,  either  exactly  in  this  order,  or  all  at  one  time. 
Sometimes  one  of  thy  affections  may  need  more  exciting,  or  may 
be  more  lively  than  the  rest ;  or,  if  thy  time  be  short,  one  may 
be  exercised  one  day,  and  another  upon  the  next;  all  which 
must  be  left  to  thy  prudence  to  determine.  Thou  hast  also  an 
opportunity,  if  inclined  to  make  use  of  it,  to  exercise  opposite 
and  more  mixed  affections;  such  as — hatred  of  sin,  which  would 
deprive  thy  soul  of  these  immortal  joys; — godly  fear,  lest  thou 
shouldst  abuse  thy  mercy ; — godly  shame  and  grief,  for  having 
abused  it; — unfeigned  repentance;  self-indignation;  jealousy 
over  thy  heart; — and  pity  for  those  who  are  in  danger  of  losing 
these  immortal  joys. 

Thirdly.  We  are  also  to  take  notice  how  heavenly  contempla- 
tion is  promoted  by  soliloquy  and  prayer.  Though  consideration 
be  the  chief  instrument  in  this  work,  yet,  by  itself,  it  is  not  so 
likely  to  affect  the  heart.  In  this  respect,  contemplation  is  like 
preaching,  where  the  mere  explaining  of  truths  and  duties  is 
seldom  attended  with  such  success,  as  the  lively  application  of 
them  to  the  conscience;  and  especially  when  a  divine  blessing 
is  earnestly  sought  for  to  accompany  such  application. 

1.  By  soliloquy,  or  pleading  the  case  with  thyself,  thou  must 
in  thy  meditation  quicken  thy  own  heart.  Enter  into  a  serious 
debate  with  it.  Plead  with  it  in  the  most  moving  and  affecting 
language,  and  urge  it  with  the  most  powerful  and  weighty  argu- 
ments. It  is  what  holy  men  of  God  have  practised  in  all  ages. 
Thus  David:  "Why  art  thou  cast  down,  O,  my  soul?  and  why 
art  thou  disquieted  within  me?  Hope  thou  in  God;  for  I  shall 
yet  praise  him,  who  is  the  health  of  my  countenance,  and  my 
God."  And  again:  "Bless  the  Lord,  O  my  soul!  and  all  that 
is  within  me,  bless  his  holy  name  !  Bless  the  Lord,  O  my  soul ! 
and  forget  not  all  his  benefits!"  This  soliloquy  is  to  be  made 
use  of  according  to  the  several  affections  of  the  soul,  and  accord- 


224  AUXILIARIES   OF 

ing  to  its  several  necessities.  It  is  a  preaching  to  one's  self;  for 
as  every  good  master  or  father  of  a  family  is  a  good  preacher 
to  his  own  family,  so  every  good  Christian  is  a  good  preacher  to 
his  own  soul.  Therefore  the  very  same  method  which  a  minister 
should  use  in  his  preaching  to  others,  every  Christian  should 
endeavour  after  in  speaking  to  himself.  Observe  the  matter  and 
manner  of  the  most  heart- affecting  minister;  let  him  be  as  a 
pattern  for  your  imitation ;  and  the  same  way  that  he  takes  with 
the  hearts  of  his  people,  do  thou  also  take  with  thy  own  heart. 
Do  this  in  thy  heavenly  contemplation ;  explain  to  thyself  the 
things  on  which  thou  dost  meditate ;  confirm  thy  faith  in  them 
by  Scripture ;  and  then  apply  them  to  thyself,  according  to  their 
nature,  and  thy  own  necessity.  There  is  no  need  to  object 
against  this,  from  a  sense  of  thy  own  inability.  Doth  not  God 
command  thee  to  "teach  the  Scriptures  diligently  unto  thy  chil- 
dren, and  talk  of  them  when  thou  sittest  in  thine  house,  and  when 
thou  walkest  by  the  way,  and  when  thou  liest  down,  and  when 
thou  risest  up  ?"  And  if  thou  must  have  some  ability  to  teach 
thy  children,  much  more  to  teach  thyself;  and  if  thou  canst  talk 
of  divine  things  to  others,  why  not  also  to  thy  own  heart? 

2.  Heavenly  contemplation  is  also  promoted  by  speaking  to 
God  in  prayer,  as  well  as  by  speaking  to  ourselves  in  soliloquy. 
Ejaculatory  prayer  may  very  properly  be  intermixed  with  medi- 
tation, as  a  part  of  the  duty.  How  often  do  we  find  David,  in  the 
same  psalm,  sometimes  pleading  with  his  soul,  and  sometimes  with 
God?  The  apostle  bids  us  "speak  to  ourselves  in  psalms,  and 
hymns,  and  spiritual  songs ;"  and  no  doubt  we  may  also  speak  to 
God  in  them.  This  keeps  the  soul  sensible  of  the  divine  pres- 
ence, and  tends  greatly  to  quicken  and  raise  it.  As  God  is  the 
highest  object  of  our  thoughts,  so  our  viewing  of  him,  speaking 
iO  him,  and  pleading  with  him,  more  elevates  the  soul,  and  excites 
the  affections,  than  any  other  part  of  meditation.  .Though  we 
remain  unaffected,  while  we  plead  the  case  with  ourselves ;  yet, 
when  we  turn  our  speech  to  God,  it  may  strike  us  with  awe  ;  ana 
the  holiness  and  majesty  of  him  whom  we  speak  to  may  cause 
both  the  matter  and  words  to  pierce  the  deeper.  When  w? 
read,  that  "Isaac  went  out  to  meditate  in  the  field,"  the  mar 
gin  says,  "to  pray;"  for  the  Hebrew  word  signifies  both.— - 
Thus,  in  our  meditations,  to  intermix  soliloquy  and  prayer, 
sometimes  speaking  to  our  own  hearts,  and  sometimes  to  God, 


HEAVENLY    CONTEMPLATION.  2S.5 

is,  I  apprehend,  the  highest  step  we  can  advance  to  in  this  heav- 
enly work.  Nor  should  we  imagine  it  will  be  as  well  to  take 
up  with  prayer  alone,  and  lay  aside  meditation  ;  for  they  are 
distinct  duties,  and  must  both  of  them  be  performed.  We  need 
one  as  well  as  the  other,  and  therefore  shall  wrong  ourselves  by 
neglecting  either.  Besides,  the  mixture  of  them,  like  music,  will 
be  more  engaging,  as  the  one  serves  to  put  life  into  the  other. 
And  our  speaking  to  ourselves  in  meditation,  should  go  before 
our  speaking  to  God  in  prayer.  For  want  of  attending  to  this 
due  order,  men  speak  to  God  with  far  less  reverence  and  affec- 
tion than  they  would  speak  to  an  angel,  if  he  should  appear  to 
them,  or  to  a  judge,  if  they  were  speaking  for  their  lives. 
Speaking  to  the  God  of  heaven  in  prayer,  is  a  weightier  duty 
than  most  are  aware  of. 


CHAPTER   XV. 

HEAVENLY    CONTEMPLATION    ASSISTED    BY   SENSIBLE    OBJECTS,  AND 
GUARDED   AGAINST    A    TREACHEROUS    HEART. 

It  is  difficult  to  maintain  a  lively  impression  of  heavenly  things :  therefore — I.  Heavenly 
contemplation  may  be  assisted  by  sensible  objects :  1.  If  we  draw  strong  suppositions 
from  sense ;  and,  2.  If  we  compare  the  objects  of  sense  with  the  objects  of  faith.  II. 
Heavenly  contemplation  may  also  be  guarded  against  a  treacherous  heart,  by  consider 
ing— 1.  The  great  backwardness  of  the  heart  to  this  duty;  2.  Its  trifling  in  it;  3.  Its 
wandering  from  it ;  and  4.  Its  too  abruptly  putting  an  end  to  it. 

The  most  difficult  part  of  heavenly  contemplation  is,  to  main- 
tain a  lively  sense  of  heavenly  things  upon  our  hearts.  It  is 
easier  merely  to  think  of  heaven  a  whole  day,  than  to  be  lively 
and  affectionate  in  those  thoughts  a  quarter  of  an  hour.  Faith 
is  imperfect,  for  we  are  renewed  but  in  part,  and  goes  against  a 
world  of  resistance ;  and,  being  supernatural,  is  prone  to  decline 
and  languish,  unless  it  be  continually  excited.  Sense  is  strong, 
according  to  the  strength  of  the  flesh ;  and,  being  natural,  con- 
tinues while  nature  continues.  The  objects  of  faith  are  far  off; 
but  those  of  sense  are  nigh.  We  must  go  as  far  as  heaven  for 
our  joys.  To  rejoice  in  what  we  never  saw,  nor  ever  knew  the 
man  that  did  see,  and  this  upon  a  mere  promise  in  the  Bible,  is 
not  so  easy  as  to  rejoice  in  what  we  see  and  possess.  It  must, 
therefore,  be  a  point  of  spiritual  prudence,  to  call  in  sense  to  the 


226  CONTEMPLATION    ASSISTED 

assistance  of  faith.  It  will  be  a  good  work,  if  we  can  make 
friends  of  these  usual  enemies,  and  make  them  instruments  for 
raising  us  to  God,  which  are  so  often  the  means  of  Jrawing  us 
from  him.  Why  hath  God  given  us  either  our  senses,  or  their 
common  objects,  if  they  might  not  be  serviceable  to  his  praise? 
Why  doth  the  Holy  Spirit  describe  the  glory  of  the  New  Jerusa- 
lem in  expressions  that  are  even  grateful  to  the  flesh?  Is  it  that 
we  might  think  heaven  to  be  made  of  gold  and  pearl  ?  or  that 
saints  and  angels  eat  and  drink?  No,  but  to  help  us  to  conceive 
of  them  as  we  are  able,  and  to  use  these  borrowed  phrases  as  a 
glass,  in  which  we  must  see  the  things  themselves  imperfectly 
represented,  till  we  come  to  an  immediate  and  perfect  sight. 
And,  besides  showing  how  heavenly  contemplation  may  be 
assisted  by  sensible  objects — this  chapter  will  also  show  how  it 
may  be  preserved  from  a  wandering  heart. 

First.  In  order  that  heavenly  contemplation  may  be  assisted 
by  sensible  objects,  let  me  only  advise  to  draw  strong  supposi- 
tions from  sense — and  to  compare  the.  objects  of  sense  with  the 
objects  of  faith. 

1.  For  the  helping  of  thy  affections  in  heavenly  contemplation, 
draw  as  strong  suppositions  as  possible  from  thy  senses.  Think 
on  the  joys  above,  as  boldly  as  Scripture  hath  expressed  them. 
Bring  down  thy  conceptions  to  the  reach  of  sense.  Both  love 
and  joy  are  promoted  by  familiar  acquaintance.  When  we 
attempt  to  think  of  God  and  glory,  without  the  Scripture  mannei 
of  representing  them,  we  are  lost,  and  have  nothing  to  fix  oui 
thoughts  upon  ;  we  set  them  so  far  from  us,  that  our  thoughts  are 
strange,  and  we  are  ready  to  say,  what  is  above  us  is  nothing  to 
us.  To  conceive  of  God  and  glory,  only  as  above  our  concep- 
tion, will  beget  but  little  love ;  or,  as  above  our  love,  will  produce 
little  joy.  Therefore  put  Christ  no  farther  from  you  than  he 
hath  put  himself,  lest  the  divine  nature  be  again  inaccessible. 
Think  of  Christ  as  in  our  own  glorified  nature.  Think  of  glo- 
ri/ied  saints  as  men  made  perfect.  Suppose  thyself  a  companion 
with  John,  in  his  survey  of  the  New  Jerusalem,  and  viewing  the 
thrones,  the  majesty,  the  heavenly  hosts,  the  shining  splendour, 
which  he  saw.  Suppose  thyself  his  fellow-traveller  into  the 
celestial  kingdom,  and  that  thou  hadst  seen  all  the  saints  in  their 
white  robes,  with  "palms  in  their  hands;"  and  that  thou  hadst 
heard  those  "songs  of  Moses  and  of  the  Lamb."     If  thou  hadst 


BY   SENSIBLE   OBJECTS.  227 

really  seen  and  heard  these  things,  in  what  a  rapture  would* 
thou  have  been!  And  the  more  seriously  thou  puttest  this  sup. 
position  to  thyself,  the  more  will  thy  meditation  elevate  thy  heart. 
Do  not,  like  the  Papists,  draw  them  in  pictures;  but  get  the  live- 
liest picture  of  them  in  thy  mind  that  thou  possibly  canst,  by 
contemplating  the  Scripture  account  of  them,  till  thou  canst  say, 
"  Methinks  I  see  a  glimpse  of  glory !  Methinks  I  hear  the  shouts 
of  joy  and  praise,  and  even  stand  by  Abraham  and  David,  Peter 
and  Paul,  and  other  triumphant  souls !  Methinks  I  even  see  the 
Son  of  God  appearing  in  the  clouds,  and  the  world  standing  at 
his  bar  to  receive  their  doom;  and  hear  him  say,  'Come,  ye 
blessed  of  my  Father;'  and  see  them  go  rejoicing  into  the  joy 
of  their  Lord  !  My  very  dreams  of  these  things  have  sometimes 
greatly  affected  me ;  and  should  not  these  just  suppositions  much 
more  affect  me !  What  if  I  had  seen,  with  Paul,  those  'unutter- 
able things?'  Or,  with  Stephen,  had  seen  'heaven  opened,  and 
Christ  sitting  at  the  right  hand  of  God?'  Surely  that  one  sight 
was  worth  his  storm  of  stones.  What  if  I  had  seen,  as  Isaiah 
did,  'the  Lord  sitting  upon  his  throne,  and  all  the  host  of  heaven 
standing  on  his  right  hand  and  on  his  left?'  Such  things  did 
these  men  of  God  see ;  and  I  shall  shortly  see  far  more  than 
ever  they  saw,  till  they  were  loosed  from  the  flesh,  as  I  must  be." 
Thus  you  see  how  it  excites  our  affections  in  this  heavenly  work, 
if  we  make  strong  and  familiar  suppositions,  from  our  bodily 
senses,  concerning  the  state  of  blessedness,  as  the  Spirit  hath  in 
condescending  language  expressed  it. 

2.  The  other  way  in  which  our  senses  may  promote  this 
heavenly  work,  is,  by  comparing  the  objects  of  sense  with  the 
objects  of  faith.  As  for  instance :  You  may  strongly  argue  with 
your  hearts  from  the  corrupt  delights  of  sensual  men  to  the  joys 
above.  Think  with  yourselves,  "  Is  it  such  a  delight  to  a  sinner 
to  do  wickedly?  And  will  it  not  be  delightful  indeed  to  live  with 
God?  Hath  the  drunkard  such  delights  in  his  cups,  that  the 
fears  of  damnation  will  not  make  him  forsake  them  ?  Will  the 
whoremonger  rather  part  with  his  credit,  estate,  and  salvation, 
than  with  his  brutish  delights !  If  the  way  to  hell  can  afford 
such  pleasure,  what  then  are  the  pleasures  of  the  saints  in 
heaven!  If  the  covetous  man  hath  so  much  pleasure  in  his 
wealth,  and  the  ambitious  man  in  places  of  power  and  titles  of 
honour,  what  then  have  the  saints  in  everlasting  treasures,  and 


228  CONTEMPLATION   ASSISTED 

in  heavenly  honours,  where  we  shall  be  set  above  principalities 
and  powers,  and  be  made  the  glorious  spouse  of  Christ!  How 
delightfully  will  the  voluptuous  follow  their  recreations  from 
morning  to  night,  or  sit  at  their  cards  and  dice  nights  and  days 
together !  O,  the  delight  we  shall  have  when  we  come  to  our 
rest,  in  beholding  the  face  of  the  living  God,  and  in  singing  forth 
the  praises  unto  him  and  the  Lamb !"  Compare  also  the  delights 
above  with  the  lawful  and  moderate  delights  of  sense.  Think 
with  thyself,  "How  sweet  is  food  to  my  taste  when  I  am  hungry ; 
especially  if  it  be,  as  Isaac  said,  'such  as  I  love,'  which  my  tem- 
perance and  appetite  incline  to !  What  delight,  then,  must  my 
soul  have  in  feeding  upon  'Christ,  the  living  bread,'  and  in  'eat- 
ing with  him  at  his  table  in  his  kingdom  !'  Was  a  mess  of 
pottage  so  sweet  to  Esau  in  his  hunger,  that  he  would  buy  it  at 
so  dear  a  rate  as  his  birthright?  How  highly,  then,  should  I 
value  this  never-perishing  food  !  How  pleasant  is  drink  in  the 
extremity  of  thirst,  scarcely  to  be  expressed ;  enough  to  make 
the  'strength  of  Samson  revive!'  O  how  delightful  will  it  be 
to  my  soul  to  drink  of  that  'fountain  of  living  water,  which 
whoso  drinketh  it  shall  thirst  no  more!'  How  delightful  are 
grateful  odours  to  the  smell ;  or  music  to  the  ear ;  or  beautiful 
sights  to  the  eye!  What  fragrance,  then,  hath  'the  precious 
ointment  which  is  poured  on  the  head '  of  our  glorified  Saviour, 
and  which  must  be  poured  on  the  head  of  all  his  saints,  and  will 
fill  all  heaven  with  its  odour!  How  delightful  is  the  music  'of 
the  heavenly  host!'  How  pleasing  will  be  those  real  beauties 
above !  How  glorious  the  '  building  not  made  with  hands,'  the 
house  that  God  himself  dwells  in,  the  walks  and  prospects  in 
'the  city  of  God,'  and  the  celestial  paradise!" 

Compare  also  the  delights  above  with  those  we  find  in  natural 
knowledge.  These  are  far  beyond  the  delights  of  sense ;  but 
how  much  farther  are  the  delights  of  heaven!  Think,  then, 
"Can  an  Archimedes  be  so  taken  up  with  his  mathematical 
invention,  that  the  threats  of  death  cannot  disengage  him,  but 
he  will  die  in  the  midst  of  his  contemplations?  Should  not  I  be 
much  more  taken  up  with  the  delights  of  glory,  and  die  with 
these  contemplations  fresh  upon  my  soul ;  especially  when  my 
death  will  perfect  my  delights,  while  those  of  Archimedes  die 
with  him !  What  exquisite  pleasure  is  it  to  dive  into  the  secrets 
of  nature,  and  find  out  the  mysteries  of  arts  and  sciences ;  espe- 


BY    SENSIBLE    OBJECTS.  229 

cially  if  we  make  a  new  discovery  in  any  one  of  them !  Whal 
high  delights  are  there,  then,  in  the  knowledge  of  God  and 
Christ!  If  the  face  of  human  learning  be  so  beautiful  as  to 
make  sensual  pleasures  appear  base  and  brutish,  how  beautiful, 
then,  is  the  face  of  God !  When  we  meet  with  some  choice 
book,  how  could  we  read  it  day  and  night,  almost  forgetful  of 
meat,  drink,  or  sleep?  What  delights  are  there,  then,  at  God's 
right  hand,  where  we  shall  know  in  a  moment  all  that  is  to  be 
known!" — Compare,  also,  the  delights  above  with  the  delights 
of  morality,  and  of  the  natural  affections.  What  delight  had 
many  sober  heathens  in  the  rules  and  practice  of  moral  duties, 
so  that  they  took  him  alone  for  an  honest  man,  who  did  well 
through  the  love  of  virtue,  and  not  merely  for  fear  of  punishment  ; 
yea,  so  much  valued  was  this  moral  virtue,  that  they  thought 
man's  chief  happiness  consisted  in  it.  Think  then,  "What 
excellency  will  there  be  in  our  heavenly  perfection,  and  in  that 
uncreated  perfection  of  God  which  we  shall  behold!  What 
sweetness  is  there  in  the  exercise  of  natural  love,  whether  to 
children,  parents,  yoke-fellows,  or  intimate  friends !  Does  David 
say  of  Jonathan,  'Thy  love  to  me  was  wonderful,  passing  the 
love  of  women?'  Did  'the  soul  of  Jonathan  cleave  to  David?' 
Had  Christ  himself  one  'disciple  whom  he  especially  loved,  and 
who  was  wont  to  lean  on  his  breast?'  If,  then,  the  delights  of 
close  and  cordial  friendship  be  so  great,  what  delight  shall  we 
have  in  the  friendship  of  the  Most  High,  and  in  our  mutual  inti- 
macy with  Jesus  Christ,  and  in  the  dearest  love  of  the  saints ! 
Surely  this  will  be  a  stricter  friendship,  and  these  more  lovely 
and  desirable  friends,  than  ever  the  sun  beheld ;  and  both  our 
affections  to  our  Father  and  Saviour,  and  especially  theirs  to 
us,  will  be  such  as  we  never  knew  here.  If  one  angel  could 
destroy  a  host,  the  affections  of  spirits  must  also  be  proportion, 
ably  stronger,  so  that  we  shall  then  love  a  thousand  times  more 
ardently  than  we  can  now.  As  all  the  attributes  and  works  of 
God  are  incomprehensible,  so  is  this  of  love :  he  will  love  us 
infinitely  beyond  our  most  perfect  love  to  Him.  What,  then,- 
xvill  there  be  in  this  mutual  love !" 

Compare  also  the  excellencies  of  heaven  with  those  glorious 

works  of  creation  which  our  eyes  now  behold.     What  wisdom, 

power,  and  goodness,  are  manifested  therein !     How  does  the 

majesty  of  the  Creator  shine  in  this  fabric  of  the  world !     "His 

20 


239  CONTEMPLATION   ASSISTED 

works  are  great,  sought  out  of  all  them  that  have  pleasure  there- 
in.," What  divine  skill  in  forming  the  bodies  of  men  or  beasts! 
What  excellency  in  every  plant!  What  beauty  in  flowers 
What  variety  and  usefulness  in  herbs,  plants,  fruits,  and  mine- 
rals! What  wonders  are  contained  in  the  earth  and  its  inhabit- 
ants ;  the  ocean  of  waters,  with  its  motions  and  dimensions  ;  and 
the  constant  succession  of  spring  and  autumn,  of  summer  and 
winter!  Think,  then,  "If  these  things,  which  are  but  servants 
to  sinful  man,  are  so  full  of  mysterious  worth,  what  is  that  place 
where  God  himself  dwells,  and  which  is  prepared  for  just  men 
made  perfect  with  Christ!  What  glory  is  there  in  the  least  of 
yonder  stars !  What  a  vast  replendent  body  is  yonder  moon, 
and  every  planet !  What  an  inconceivable  glory  hath  the  sun  ! 
But  all  this  is  nothing  to  the  glory  of  heaven.  Yonder  sun 
must  there  be  laid  aside  as  useless.  Yonder  is  but  darkness  to 
the  lustre  of  my  Father's  house.  I  shall  myself  be  as  glorious 
as  that  sun.  This  whole  earth  is  but  my  Father's  foot-stool. 
This  thunder  is  nothing  to  his  dreadful  voice.  These  winds 
are  nothing  to  the  breath  of  his  mouth.  If  the  *  sending  rain, 
and  making  the  sun  to  rise  on  the  just  and  on  the  unjust'  be  so 
wonderful,  how  much  more  wonderful  and  glorious  will  that 
sun  be,  which  must  shine  on  none  but  saints  and  angels!''  Com- 
pare also  the  enjoyments  above  with  the  wonders  of  Providence 
in  the  church  and  world.  Would  it  not  be  an  astonishing  sight 
to  see  "the  sea  stand  as  a  wall  on  the  right  hand,  and  on  the  left, 
and  the  dry  land  appear  in  the  midst,  and  the  people  of  Israel 
pass  safely  through,  and  Pharaoh  and  his  host  drowned  ?"  or  to 
have  seen  the  ten  plagues  of  Egypt?  or  the  rock  gushing  forth 
streams?  or  manna  and  quails  rained  from  heaven?  or  the  earth 
opening  and  swallowing  up  the  wicked  ?  But  we  shall  see  far 
greater  things  than  these ;  not  only  sights  more  wonderful,  but 
more  delightful !  there  shall  be  no  blood,  nor  wrath,  intermin- 
gled ;  nor  shall  we  cry  out,  as  "the  men  of  Bethshemesh,  Who 
is  able  to  stand  before  this  holy  Lord  God?"  How  astonishing 
it  is  to  see  the  sun  stand  still  in  the  firmament;  or  "the  dial  of 
Ahaz  go  back  ten  degrees!"  But  we  shall  see  when  there  shall 
be  no  sun ;  or  rather  shall  behold  for  ever  a  sun  of  infinitely 
greater  brightness.  What  a  life  should  we  have  if  we  could 
have  drought  or  rain  at  our  prayers ;  or  have  fire  from  heaven  to 
destroy  our  enemies,  as  Elijah  had  ;  or  raise  the  dead,  as  Elisha } 


BY   6ENSIBLE    OBJECTS.  231 

or  miraculously  cure  diseases,  and  speak  all  languages,  as  the 
apostles!  Alas,  these  are  nothing  to  the  wonders  we  shall  see 
and  possess  with  God  ;  and  all  of  them  wonders  of  goodness  and 
love !  We  shall  ourselves  be  the  subjects  of  more  wonderful 
mercies  than  any  of  these.  Jonah  was  raised  but  from  a  three 
days'  burial  in  the  belly  of  a  fish ;  but  we  shall  be  raised  from 
many  years'  rottenness  and  dust ;  and  that  dust  exalted  to  the  glory 
of  the  sun  ;  and  that  glory  perpetuated  through  eternity.  Surely, 
if  we  observe  but  common  providences,  as  the  motions  of  the 
sun;  the  tides  of  the  sea;  the  standing  of  the  earth  ;  the  water- 
ing it  with  rain,  as  a  garden ;  the  keeping  in  order  a  wicked, 
confused  world ;  with  many  others,  they  are  all  admirable. 
But  what  are  these  to  the  Sion  of  God,  the  vision  of  the  divine 
Majesty,  and  the  order  of  the  heavenly  host? — Add  to  these,  those 
particular  providences  which  thou  hast  thyself  enjoyed  and 
recorded  through  thy  life,  and  compare  them  with  the  mercies 
thou  shalt  have  above.  Look  over  the  mercies  of  thy  youth  and 
riper  age,  of  thy  prosperity  and  adversity,  of  thy  several  places 
and  relations;  are  they  not  excellent  and  innumerable,  rich  and 
engaging?  How  sweet  was  it  to  thee,  when  God  resolved  thy 
doubts;  scattered  thy  fears ;  prevented  the  inconveniences  into 
which  thy  own  counsel  would  have  cast  thee ;  eased  thy  pains ; 
healed  thy  sickness,  and  raised  thee  up  as  from  death  and  the 
grave !  Think,  then,  "Are  all  these  so  sweet  and  precious,  that 
without  them  my  life  would  have  been  a  perpetual  misery?  Hath 
his  providence  on  earth  lifted  me  so  high,  'and  his  gentleness 
made  me  so  great?'  How  sweet,  then,  will  his  glorious  presence 
be!  How  high  will  his  eternal  love  exalt  me!  And  how  great 
shall  I  be  made  in  communion  with  his  greatness!  If  my  pil- 
grimage and  warfare  have  such  mercies,  what  shall  I  find  in 
my  home,  and  in  my  triumph !  If  God  communicates  so  much 
to  me,  while  I  remain  a  sinner,  what  will  he  bestow  me  when  I 
am  a  perfected  saint!  If  I  have  had  so  much  at  such  a  distance 
from  him,  what  shall  I  have  in  his  immediate  presence,  where  I 
shall  ever  stand  before  his  throne  !" 

Compare  the  joys  above  with  the  comforts  thou  hast  here 
received  in  ordinances.  Hath  not  the  Bible  been  to  thee  as  an 
open  fountain,  flowing  with  comforts  day  and  night?  What 
suitable  promises  have  come  into  thy  mind ;  so  that,  with  David, 
thou  mayst  say,  "Unless  thy  law  had  been  my  delight,  I  s'lould 


232  CONTEMPLATION    \SSISTED 

then  have  perished  in  mine  affliction!"  Think  then,  "If  his 
word  be  so  full  of  consolations,  what  overflowing  springs  shall 
we  find  in  God  himself!  If  his  letters  are  so  comfortable,  wha 
will  the  glories  of  his  presence  be !  If  the  promise  is  so  sweet, 
what  will  the  performance  be !  If  the  testament  of  our  Lord, 
and  our  charter  for  the  kingdom,  be  so  comfortable,  what  will  be 
our  possession  of  the  kingdom  itself!" — Think  farther,  "What 
delights  have  I  also  found  in  the  word  preached !  When  I  have 
sat  under  a  heavenly,  heart-searching  teacher,  how  hath  my 
heart  been  warmed  !  Methinks  I  have  felt  myself  almost  in 
heaven.  How  often  have  I  gone  to  the  congregation  troubled  in 
spirit,  and  returned  joyful !  How  often  have  I  gone  doubting, 
and  God  hath  sent  me  home  persuaded  of  his  love  in  Christ ! 
What  cordials  have  I  met  with  to  animate  me  in  every  conflict! 
If  but  the  face  of  Moses  shine  so  gloriously,  what  glory  is  there 
in  the  face  of  God!  If  'the  feet  of  them  that  publish  peace, 
that  bring  good  tidings  of  salvation,  be  beautiful,'  how  beautiful 
is  the  face  of  the  Prince  of  peace!  If  this  treasure  be  so  pre- 
cious in  earthen  vessels  ;  what  is  that  treasure  laid  up  in  'leaven ! 
Blessed  are  the  eyes  that  see  what  is  seen  there,  and  he  ears 
that  hear  the  things  that  are  heard  there.  There  sha  I  hear 
Elijah,  Isaiah,  Jeremiah,  John,  Peter,  Paul;  not  preaching  to 
gainsayers,  in  imprisonment,  persecution,  and  reproach ;  but 
triumphing  in  the  praises  of  Him  that  hath  raised  them  to  hon- 
our and  glory." — Think,  also,  "  What  joy  is  it  to  have  access 
and  acceptance  in  prayer;  that  I  may  always  go  to  God,  and 
open  my  case,  and  unbosom  my  soul  to  him,  as  to  my  most  faith- 
ful friend !  But  it  will  be  a  more  unspeakable  joy,  when  I  shall 
receive  all  blessings  without  asking,  and  all  my  necessities  and 
miseries  will  be  removed,  and  when  God  himself  will  be  the 
portion  and  inheritance  of  my  soul." — As  for  the  Lord's  supper, 
"What  a  privilege  is  it  to  be  admitted  to  sit  at  his  table,  to  have 
his  covenant  sealed  to  me  there!  But  all  the  life  and  comfort 
there,  is,  to  assure  me  of  the  comforts  hereafter.  O  the  differ- 
ence between  the  last  supper  of  Christ  on  earth,  and  the  mar- 
riage supper  of  the  Lamb  at  the  great  day !  Then  his  room 
will  be  the  glorious  heavens;  his  attendants,  all  the  hosts  of 
angels  and  saints;  no  Judas,  no  unfurnished  guest,  comes  there; 
but  the  humble  believers  must  sit  down  by  him,  and  their  feast 
will  be  their  mutual  loving  and   rejoicing." — Concerning  the 


BY  SENSIBLE   OBJECTS.  233 

communion  of  saints,  think  with  thyself,  "What  a  pleasure  is  it 
to  live  with  intelligent  and  heavenly  Christians!  David  says  of 
such,  'they  were  all  his  delight.'  O  what  a  delightful  society, 
then,  shall  I  have  above !  Had  I  but  seen  Job  on  the  dunghill, 
what  a  mirror  of  patience !  and  what  will  it  be  to  see  him  in 
glory !  How  delightful  to  have  heard  Paul  and  Silas  singing 
in  the  stocks !  How  much  more  to  hear  them  sing  praises  in 
heaven!  What  melody  did  David  make  on  his  harp  !  But  how 
much  more  melodious  to  hear  that  sweet  singer  in  the  heavenly 
choir!  What  would  I  have  given  for  an  hour's  free  converse 
with  Paul,  when  he  was  just  come  down  from  the  third  heaven ! 
But  I  must  shortly  see  those  things  myself,  and  possess  what  I 
see." — Once  more,  think  of  praising  God  in  concert  with  his 
saints:  "What  if  I  had  been  in  the  place  of  those  shepherds, 
who  saw,  and  heard,  the  heavenly  host  singing,  '  Glory  to  God 
in  the  highest,  and  on  earth  peace,  good  will  towards  men !'  But 
I  shall  see  and  hear  more  glorious  things.  How  blessed  should 
I  have  thought  myself,  had  I  heard  Christ  in  his  thanksgivings 
to  his  Father!  How  much  more,  when  I  shall  hear  him  pro- 
nounce me  blessed!  If  there  was  such  joy  at  bringing  back  the 
ark,  or  at  rebuilding  the  temple;  what  will  there  be  in  the  New 
Jerusalem !  If  the  earth  rent,  when  the  people  rejoiced  at  Sol- 
omon's coronation ;  what  a  joyful  shout  will  there  be  at  the 
appearing  of  the  King  of  the  church!  If,  'when  the  foundations 
of  the  eaith  were  laid,  the  morning  stars  sang  together,  and  all 
the  sons  of  God  shouted  for  joy;'  what  a  joyful  song  will  there 
be,  when  the  world  of  glory  is  both  founded  and  finished,  when 
the  top-stone  is  laid,  and  when  'the  holy  city  is  adorned  as  the 
bride,  the  Lamb's  wife!'" 

Compare  the  joys  thou  shalt  have  in  heaven  with  what  the 
saints  have  found  in  the  way  to  it,  and  in  the  foretastes  of  it. 
When  did  God  ever  reveal  the  least  of  himself  to  any  of  his 
saints,  but  the  joy  of  their  hearts  was  answerable  to  the  revela- 
tion? In  what  an  ecstasy  was  Peter  on  the  mount  of  transfig- 
uration! "Master,"  says  he,  "it  is  good  for  us  to  be  here;  let 
us  make  three  tabernacles;  one  for  thee,  and  one  for  I>Ioses,  and 
one  for  Elias."  As  if  he  had  said,  "O  let  us  not  go  down  again 
to  yonder  persecuting  rabble ;  let  us  not  return  to  our  mean  and 
suffering  state.  Is  it  not  better  to  stay  here,  now  we  are  here? 
Is  not  here  better  company,  and  sweeter  pleinu^e?"  Hpw  \v*s 
20* 


234  CONTEMPLATION    ASSISTED 

Paul  lifted  up  with  what  he  saw!  Flow  did  the  face  of  Moses 
shine,  when  he  had  been  talking  with  God !  These  were  all 
extraordinary  foretastes;  but  little  to  the  full  beatifical  vision. 
How  often  have  we  read  and  heard  of  dying  saints  who  have 
been  full  of  joy ;  and  when  their  bodies  have  felt  the  extremity 
of  sickness  and  pain,  have  had  so  much  of  heaven  in  their  spirits, 
that  their  joy  hath  far  exceeded  their  sorrows !  If  a  spark  of  this 
fire  be  so  glorious,  even  amidst  the  sea  of  adversity;  what  then 
is  glory  itself!  O  the  joy  that  the  martyrs  have  felt  in  the  flames ! 
They  were  flesh  and  blood,  as  well  as  we;  it  must  therefore  be 
some  excellent  thing  that  filled  their  spirits  with  joy,  while  their 
bodies  were  burning.  Think,  reader,  in  thy  meditations,  "Sure 
it  must  be  some  wonderful  foretaste  of  glory  that  made  the  flames 
of  fire  easy,  and  the  king  of  terrors  welcome.  What  then  is 
glory  itself!  What  a  blessed  rest,  when  the  thoughts  of  it  made 
Paul  desire  to  depart,  and  be  with  Christ;  and  makes  the  saints 
never  think  themselves  well,  till  they  are  dead !  Shall  Saunders 
embrace  the  stake,  and  cry,  'Welcome,  cross!'  And  shall  not  I 
more  delightfully  embrace  my  blessedness,  and  cry,  'Welcome, 
crown]'  Shall  Bradford  kiss  the  fagot,  and  shall  not  I  kiss  the 
Saviour!  Shall  another  poor  martyr  rejoice  to  have  her  foot  in 
the  same  hole  of  the  stocks  in  which  Mr.  Philpot's  had  been 
before  her?  And  shall  not  I  rejoice,  that  my  soul  shall  live  in  i 
ihe  same,  place  of  glory  where  Christ  and  his  apostles  are  gone 
before  me?  Shall  fire  and  fagot,  prisons  and  banishment,  cruel 
mockings  and  scourgings,  be  more  welcome  to  others  than  Christ 
and  glory  to  me?     God  forbid!" 

Compare  the  glory  of  the  heavenly  kingdom  with  the  glory 
of  the  church  on  earth,  and  of  Christ  in  his  state  of  humiliation. 
If  Christ's  suffering  in  the  room  of  sinners  had  such  excellency, 
what  is  Christ  at  his  Father's  right  hand !  If  the  church  under 
her  sins  and  enemies  have  so  much  beauty,  what  will  she  have 
at  the  marriage  of  the  Lamb !  How  wonderful  was  the  Son  of 
God  in  the  form  of  a  servant.  When  he  is  born,  a  new  star 
must  appear,  and  conduct  the  strangers  to  worship  him  in  a  man- 
ger; heavenly  hosts  with  their  songs  must  celebrate  his  nativity; 
v/hile  a  child,  he  must  dispute  with  doctors ;  when  he  enters 
upon  his  office,  he  turns  water  into  wine ;  feeds  thousands  with  a 
few  loaves  and  fishes;  cleanses  the  lepers,  heals  the  sick,  restores 
the  lame,  gives  sight  to  the  blind,  and  raises  the  dead.     How 


BY    SENSIBLE    OBJECTS. 


235 


wonderful  then  is  his  celestial  glory!     If  there  be  such  cutting 
down  of  boughs,  and  spreading  of  garments  and  crying  Hosanna, 
for  one  that  comes^into  Jerusalem  riding  on  an  ass;  what  will 
there  be  when  he  comes  with  his  angels  in  his  glory !     If  they 
that  heard  him  "preach  the  gospel  of  the  kingdom,"  confess, 
"Never  man  spake  like  this  man;"  they,  then,  that  behold   his 
majesty  in  his  kingdom,  will  say,  "There  was  never  glory  like 
this  glory."     If,  when  his  enemies  came  to  apprehend  him,  they 
fell  to  the  ground;  if,  when  he  is  dying,  the  earth  quakes,  the 
vail  of  the  temple  is  rent,  the  sun  is  eclipsed,  the  dead  bodies  of 
the  saints  arise,  and  the  standers-by  acknowledge,  "Verily  this 
was  the  Son  of  God ;"  O,  what  a  day  will  it  be,  when  the  dead 
must  all  arise,  and  stand  before  him!   when  he  "will  once  more 
shake,  not  the  earth  only,  but  the  heavens  also!"  when  this  sun 
shall  be  taken  out  of  the  firmament,  and  be  everlastingly  dark- 
ened  with  his  glory!  and  when  every  tongue  shall  confess  him 
to  be  Lord  and  King!     If,  when  he  rose  again,  death  and  the 
grave  lost  their  power;  if  angels  must  "roll  away  the  stone," 
terrify  the  keepers  till  they  are  "as  dead  men,"  and  send  the 
tidings  to  his  disciples;  if  he  ascend  to  heaven  in  their  sight; 
what  power,  dominion,  and  glory,  is  he  now  possessed  of,  and 
which  we  must  for  ever  possess  with  him !     When  he  is  gone, 
can  a  few  poor  fishermen  and  tent-makers  cure  the  lame,  blind, 
and  sick,  open  prisons,  destroy  the  disobedient,  raise  the  dead, 
and  astonish  their  adversaries;  what  a  world  will  that  be,  where 
every  one  can  do  greater  works  than  these !     If  the  preaching 
of  the  gospel  be  accompanied  with  such  power  as  to  discover  the 
secrets  of  the  heart,  humble  the  proud  sinner,  and  make  the  most 
obdurate  tremble ;  if  it  can  make  men  burn  their  books,  sell  their 
lands,  bring  in  the  price,  and  lay  it  down  at  the  preacher's  feet ; 
if  it  can  convert  thousands,  and  turn  the  world  upside  down; 
if  its  doctrine,  from   the    prisoner  at  the   bar,  can   make   the 
judge  on  the  bench  tremble  ;  if  Christ  and  his  saints  have  this 
power  and  honour  in  the  day  of  their  abasement,  and  in  the  time 
appointed  for  their  suffering  and  disgrace;  what  then  will  they 
have  in  their  absolute  dominion,  and  full  advancement  in  their 
kingdom  of  glory. 

Compare  the  glorious  change  thou  shalt  have  at  last,  with  the 
gracious  change  which  the  Spirit  hath  here  wrought  on  thy  heart. 
There  is  not  the  smallest  sincere  grace  in  thee,  but  is  of  greater 


230  CONTEMPLATION    ASSISTED 

worth  than  the  riches  of  the  Indies;  not  a  hearty  desire  afte* 
Christ,  but  is  more  to  be  valued  than  the  kingdoms  of  the  vorld 
A  renewed  nature  is  the  very  image  of  Gcd  ;  Christ  dwelling  in 
us;  and  the  Spirit  of  God  abiding  in  us;  it  is  a  beam  from  the 
face  of  God  ;  the  seed  of  God  remaining  in  us  ;  the  only  inherent 
beauty  of  the  rational  soul:  it  ennobles  man  above  all  nobility; 
fits  him  to  understand  his  Maker's  pleasure,  do  his  will,  and 
receive  his  glory.  If  this  grain  of  mustard-seed  be  so  precious, 
what  is  "the  tree  of  life  in  the  midst  of  the  paradise  of  God  !'? 
If  a  spark  of  life,  which  will  but  strive  against  corruptions,  anc* 
flame  ouj  a  few  desires  and  groans,  be  of  so  much  worth,  how 
glorious  then  is  the  fountain  of  this  life !  If  we  are  said  to  be 
like  God,  when  we  are  pressed  down  with  a  body  of  sin  ;  sure  we 
shall  be  much  more  like  God,  when  we  have  no  ^i  such  thing 
as  sin  within  us.  Is  the  desire  after,  and  love  of  heaven,  so 
excellent ;  what  then  is  the  thing  itself?  Is  our  joy  in  foreseeing 
and  believing  so  sweet ;  what  will  be  the  joy  of  full  possession  ? 
How  glad  is  a  Christian  when  he  feels  his  heart  begin  to  melt, 
and  be  dissolved  with  the  thoughts  of  sinful  unkindness!  Even 
this  sorrow  yields  him  joy.  O  what,  then,  will  it  be,  when  we 
shall  know,  and  love,  and  rejoice,  and  praise  in  the  highest  ncr^ 
fection  !  Think  with  thyself,  "  What  a  change  was  it,  to  be  taken 
from  that  state  wherein  I  was  born,  and  in  which  I  was  riveted 
by  custom,  when  thousands  of  sins  lay  upon  my  score,  and  if  I 
had  so  died,  I  had  been  damned  for  ever!  What  an  astonishing 
change,  to  be  justified  from  all  these  enormous  crimes,  and  freed 
from  all  these  fearful  plagues,  and  made  an  heir  of  heaven ! 
How  often,  when  I  have  thought  of  my  regeneration,  have  I  cried 
out,  O  blessed  day !  and  blessed  be  the  Lord  that  ever  I  saw  it ! 
How,  then,  shall  I  cry  out  in  heaven,  O  blessed  eternity !  and 
blessed  be  the  Lord  that  brought  me  to  it !  Did  the  angels  of 
God  rejoice  to  see  my  conversion  ?  Surely  they  will  congratulate 
my  felicity  in  my  salvation. — Grace  is  but  a  spark  raked  up  in 
the  ashes,  covered  with  flesh  from  the  sight  of  the  worlcl,  and 
sometimes  covered  with  corruption  from  my  own  sight ;  but  my 
everlasting  glory  will  not  be  so  clouded,  nor  my  light  be  ;  under 
a  bushel,  but  upon  a  hill,'  even  upon  Mount  Sion,  the  mount  of 
God." 

Once  more,  compare  the  joys  which  thou  shalt  have  above, 
with  those  foretastes  of  it  which  the  Spirit  hath  given  thee  here 


BY   SENSIB  ,E    OBJECTS.  237 

Hath  not  God  sometimes  revealed  himself  extraordinarily  to  thy 
soul,  and  let  a  drop  of  glory  fall  upon  it?  Hast  thou  not  been 
ready  to  say,  "  O  that  it  might  be  thus  with  my  soul  continually !" 
Didst  thou  never  cry  out  with  the  martyr,  after  thy  long  and 
mournful  expectations,  "Fie  is  come,  He  is  come!"  Didst  thou 
never,  under  a  lively  sermon  of  heaven,  or  in  thy  retired  con- 
templations on  that  blessed  state,  perceive  thy  drooping  spirits 
revive,  and  thy  dejected  heart  lift  up  thy  head,  and  the  light  of 
heaven  dawn  on  thy  soul?  Think  with  thyself,  "What  is  this 
earnest  to  the  full  inheritance!  Alas,,  all  this  light,  that  so 
amazeth  and  rejoiceth  me,  is  but  a  candle  lighted  from  heaven, 
to  lead  me  thither  through  this  world  of  darkness!  If  some 
godly  men  have  been  overwhelmed  with  joy  till  they  have  cried 
out,  'Hold,  Lord,  stay  thy  hand;  I  can  bear  no  more!'  what 
then  will  be  my  joys  in  heaven,  when  my  soul  shall  be  so  capa- 
ble of  seeing  and  enjoying  God,  that  though  the  light  be  ten 
thousand  times  greater  than  the  sun,  yet  my  eyes  shall  be  able 
for  ever  to  behold  it!"  Or  if  thou  hast  not  yet  felt  these  sweet 
foretastes,  (for  every  believer  hath  not  felt  them,)  then  make  use 
of  such  delights  as  thou  hast  felt,  in  order  the  better  to  discern 
what  thou  shalt  hereafter  feel. 

Secondly.  I  am  now  to  show  how  heavenly  contemplation 
may  be  preserved  from  a  wandering  heart.  Our  chief  work  is 
here  to  discover  the  danger,  and  that  will  direct  to  the  fittest 
remedy.  The  heart  will  prove  the  greatest  hindrance  in  this 
heavenly  employment;  either — by  backwardness  to  it; — or,  by 
trifling  in  it; — or,  by  frequent  excursions  to  other  objects; — or, 
by  abruptly  ending  the  work  before  it  is  well  begun.  As  you 
value  the  comfort  of  this  work,  these  dangerous  evils  must  be 
faithfully  resisted. 

1.  Thou  wilt  find  thy  heart  as  backward  to  this,  I  think,  as  to 
any  work  in  the  world.  O,  what  excuses  will  it  make!  What 
evasions  will  it  find  out!  What  delays  and  demurs,  when  it  is 
ever  so  much  convinced !  Either  it  will  question,  whether  it  be 
a  duty  or  not-  or,  if  it  be  so  to  others,  whether  to  thyself.  It 
will  tell  thee,  "This  is  a  work  for  ministers  that  have  nothing 
else  to  study  or  for  persons  that  have  more  leisure  than  thou 
hast."  If  thou  be  a  minister,  it  will  tell  thee,  "This  is  the  duty 
of  the  people:  it  is  enough  for  thee  to  meditate  for  their  instruc. 
tion,  and  let  them  meditate  on  what  they  have  heard."     As  if  it 


238  CONTEMPLATION    ASSISTED 

was  thy  duty  only  to  cook  their  meat,  and  serve  it  up;  and  they 
alone  must  eat  it,  digest  it,  and  live  upon  it.  If  all  this  will  not 
do,  thy  heart  will  tell  thee  of  other  business,  or  set  thee  upon 
some  other  duty;  for  it  had  rather  go  to  any  duty  than  this. 
Perhaps  it  will  tell  thee,  "Other  duties  are  greater,  and  therefore 
this  must  give  place  to  them,  because  thou  hast  no  time  for  both. 
Public  business  is  more  important;  to  study  and  preach  for  the 
saving  of  souls,  must  be  preferred  before  these  private  contem- 
plations." As  if  thou  hadst  not  time  to  care  for  thy  own  salva- 
tion, for  looking  after  that  of  others.  Or  thy  charity  to  others 
were  so  great,  that  it  obliges  thee  to  neglect  thy  own  eternal 
welfare.  Or  as  if  there  were  any  better  way  to  fit  us  to  be  use- 
ful to  others,  than  making  this  proof  of  our  doctrine  ourselves. 
Certainly  heaven  is  the  best  fire  to  light  our  candle  at,  and  the 
best  book  for  a  preacher  to  study  ;  and  if  we  would  be  persuaded 
to  study  that  more,  the  church  would  be  provided  with  more 
heavenly  lights  ;  and  when  our  studies  are  divine,  and  our  spirits 
divine,  our  preaching  will  also  be  divine,  and  we  may  be  called 
divines  indeed.  Or  if  thy  heart  have  nothing  to  say  against  the 
work,  it  will  trifle  away  the  time  in  delays,  and  promise  this  day, 
and  the  next,  but  still  keep  off  from  the  business.  Or  it  will 
give  thee  a  flat  denial,  and  oppose  its  own  unwillingness  to  thy 
reason.  All  this  I  speak  of  the  heart,  so  far  as  it  is  still  carnal ; 
for  I  know,  so  far  as  it  is  spiritual,  it  will  judge  this  the  sweetest 
work  in  the  world. 

What  is  now  to  be  done?  Wilt  thou  do  it,  if  I  tell  thee? 
Wouldst  thou  not  say  in  a  like  case,  What  should  I  do  with  a 
servant  that  will  not  work?  or  with  a  horse  that  will  not  travel? 
Shall  I  keep  them  to  look  at?  Then  faithfully  deal  thus  with 
thy  heart ;  persuade  it  to  the  work,  take  no  denial,  chide  it  for 
its  backwardness,  use  violence  with  it.  Hast  thou  no  command 
of  thy  own  thoughts?  Is  not  the  subject  of  thy  meditations  a 
matter  of  choice,  especially  under  this  conduct  of  thy  judgment? 
Surely  God  gave  thee,  with  thy  new  nature,  some  power  to  gov- 
ern thy  thoughts.  Art  thou  again  become  a  slave  to  thy  depravd 
nature?  Resume  thy  authority.  Call  in  the  Spirit  of  Christ 
to  thine  assistance,  who  is  never  backward  to  so  good  a  work, 
nor  will  deny  his  help  in  so  just  a  cause.  Say  to  him,  "Lord, 
thou  gavest  rny  reason  the  command  of  my  thoughts  and  affec- 
tions:  the  authority  I  have  received  over  them  is  from  thee; 


BY   SENSIBLE   OBJECTS  k  23° 

and  now,  behold,  they  refuse  to  obey  thine  authority.  Thou 
commandest  me  to  set  them  to  the  work  of  heavenly  meditation, 
but  they  rebel,  and  stubbornly  re  fuss  the  duty.  Wilt  thou  not 
assist  me  to  exercise  that  authority  which  thou  hast  given  me? 
O  send  down  thy  Spirit,  that  I  may  enforce  thy  commands,  and 
effectually  compel  them  to  obey  thy  will!"  Thus  thou  shah 
see  thy  heart  will  submit,  its  resistance  be  overcome,  and  its 
backwardness  be  turned  into  cheerful  compliance. 

2.  Thy  heart  will  also  be  likely  to  betray  thee  by  trifling, 
when  it  should  be  effectually  meditating.  Perhaps,  when  thou 
hast  an  hour  for  meditation,  the  time  will  be  spent  before  thy 
heart  will  be  serious.  This  doing  of  duty,  as  if  we  did  it  not, 
ruins  as  many  as  the  omission  of  it.  Here  let  thine  eye  be 
always  upon  thy  heart.  Look  not  so  much  to  the  time  it  spends 
in  the  duty,  as  to  the  quantity  and  quality  of  the  work  that  is 
done.  You  can  tell  by  his  work,  whether  a  servant  hath  been 
diligent.  Ask  yourself,  "  What  affections  have  yet  been  exer- 
cised 1  How  much  am  I  yet  got  nearer  to  heaven  Vs  Think 
not,  since  thy  heart  is  so  trifling,  it  is  better  to  let  it  alone :  for, 
by  this  means,  thou  wilt  certainly  banish  all  spiritual  obedience; 
because  the  best  hearts,  being  but  sanctified  in  part,  will  resist, 
so  far  as  they  are  carnal.  But  rather  consider  well  the  corrup- 
tion of  thy  nature ;  and  that  its  sinful  indispositions  will  not 
supersede  the  commands  of  God  ;  nor  one  sin  excuse  for  another ; 
and  that  God  has  appointed  means  to  excite  our  affections.  This 
self-reasoning,  self-considering  duty  of  heavenly  meditation,  is 
the  most  singular  means,  both  to  excite  and  increase  love. 
Therefore  stay  not  from  the  duty,  till  thou  feelest  thy  iove  con- 
strain thee,  any  more  than  thou  wouldst  stay  from  the  fire,  till 
thou  feelest  thyself  warm ;  but  engage  in  the  work  till  love  is 
excited,  and  then  love  will  constrain  thee  to  further  duty. 

3.  Thy  heart  will  also  be  making  excursions  from  thy  heav- 
enly meditation  to  other  objects.  It  will  be  turning  aside,  like  a 
careless  servant,  to  talk  with  every  one  that  passeth  by.  Whc 
there  should  be  nothing  in  thy  mind  but  heaven,  it  will  be  thir '.- 
ing  of  thy  calling,  or  thy  afflictions,  or  of  every  bird,  or  tree,  or 
place  thou  seest.  The  cure  is  here  the  same  as  before,  use 
watchfulness  and  violence.  Say  to  thy  heart,  "What!  'iid  I 
come  hither  to  think  of  my  worldly  business,  of  persons,  places, 
news,  or  vanity,  or  of  any  thing  but  heaven,  be  it  ever  so  good? 


240  CONTEMPLATION    ASSISTED,   ETC. 

'Canst  Ihou  not  watch  one  hour?'  Wouldst  thou  leave  this 
world,  and  dwell  for  ever  with  Christ  in  heaven,  and  not  leave 
it  one  hour  to  dwell  with  Christ  in  meditation?  'Is  this  thy  love 
to  thy  friend  V  Dost  thou  love  Christ,  and  the  place  of  thy  eter- 
nal, blessed  abode  no  more  than  this?"  If  the  ravening  fowls 
of  wandering  thoughts  devour  the  meditations  intended  for  heaven, 
they  devour  the  life  and  joy  of  thy  thoughts ;  therefore  drive  them 
away  from  thy  sacrifice,  and  strictly  keep  thy  heart  to  the  work. 
4.  Abruptly  ending  thy  meditation  before  it  is  well  begun,  is 
another  way  in  which  thy  heart  will  deceive  thee.  Thou  mayst 
easily  perceive  this  in  other  duties.  In  secret  prayer,  is  not 
thy  heart  urging  thee  to  cut  it  short,  and  frequently  making  a 
motion  to  have  done?  So  in  heavenly  contemplation,  thy  heart 
will  be  weary  of  the  work,  and  will  stop  thy  heavenly  walk 
before  thou  art  well  warm.  But  charge  it  in  the  name  of  God 
to  stay,  and  not  do  so  great  a  work  by  halves.  Say  to  it,  "  Fool- 
ish heart!  if  thou  beg  awhile,  and  goest  away  before  thou  hast 
thy  alms,  is  not  thy  begging  a  lost  labour?  If  thou  stoppest 
before  the  end  of  thy  journey,  is  not  thy  travel  lost?  Thou 
earnest  hither  in  hope  to  have  a  sight  of  the  glo^y  which  thou 
must  inherit;  and  wilt  thou  stop  when  thou  ar,  almost  at  the 
top  of  the  hill,  and  turn  back  before  thou  hast  t?.ken  thy  survey? 
Thou  earnest  hither  in  hope  to  speak  with  God ;  and  wilt  thou 
go  before  thou  hast  seen  him?  Thou  earnest  to  bathe  thyself  in 
the  streams  of  consolation,  and  to  that  end  didst  unclothe  thyself 
of  thy  earthly  thoughts;  and  wilt  thou  only  touch  the  bank  and 
return?  Thou  earnest  to  'spy  out  the  land  of  promise;'  go  not 
back  without  one  cluster  of  grapes  to  show  thy  brethren,'  for 
their  encouragement.  Let  them  see  that  thou  hast  taste.d  of  the 
wine  by  the  gladness  of  thy  heart;  and  that  thou  hast  been 
anointed  with  the  oil,  by  the  cheerfulness  of  thy  countenance ; 
and  hast  fed  of  the  milk  and  honey,  by  the  mildness  of  thy  dis- 
-position,  and  the  sweetness  of  thy  conversation.  This  heavenly 
fire  would  melt  thy  frozen  heart,  and  refine  and  spiritualize  it; 
but  it  must  have  time  to  operate."  Thus  pursue  the  work  till 
something  be  done,  till  thy  graces  be  in  exercise,  thy  affections 
raised,  and  thy  soul  refreshed  with  the  delights  above  ;  or,  if  thou 
canst  not  attain  these  ends  at  once,  be  the  more  earnest  at  another 
time.  "Blessed  is  that  servant,  whom  his  Lord,  when  he  cometh, 
shall  find  so  doing," 


CONTEMPLATION    EXEMPLIFIED.  241 


CHAPTER    XVI. 

HEAVENLY  CONTEMPLATION   EXEMPLIFIED,  AND   THE  WHOLE  WORK 
CONCLUDED. 

The  reader's  attention  excited  to  tho  following  example  of  meditation :  1.  The  excellenciei 
of  heavenly  rest ;  2.  Its  nearness ;  3.  Dreadful  to  sinners ;  4.  And  joyful  to  saints ;  5. 
Its  dear  purchase ;  6.  Its  difference  from  earth ;  7.  The  heart  pleaded  with ;  8.  Unbelief 
banished ;  9.  A  careless  world  pitied ;  10.  Heavenly  rest  the  object  of  love ;  11.  And 
joy;  12.  The  heart's  backwardness  to  heavenly  joy  lamented;  13.  Heavenly  rest  the 
object  of  desire. 

And  now,  reader,  according  to  the  above  directions,  make  con- 
science of  daily  exercising  thy  graces  in  meditation,  as  well  as 
prayer.  Retire  into  some  secret  place,  at  a  time  the  most  con- 
venient to  thyself,  and,  laying  aside  all  worldly  thoughts,  with 
all  possible  seriousness  and  reverence,  look  up  toward  heaven, 
remember  there  is  thine  everlasting  rest,  study  its  excellency 
and  reality,  and  rise  from  sense  to  faith,  by  comparing  heavenly 
with  earthly  joys.  Then  mix  ejaculations  with  thy  soliloquies; 
till,  having  pleaded  the  case  reverently  with  God,  and  seriously 
with  thy  own  heart,  thou  hast  pleaded  thyself  from  a  clod  to  a 
flame ;  from  a  forgetful  sinner,  and  a  lover  of  the  world,  to  an 
ardent  lover  of  God  ;  from  a  fearful  coward  to  a  resolved  Chris- 
tian ;  from  an  unfruitful  sadness  to  a  joyful  life ;  in  a  word,  till 
thou  hast  pleaded  thy  heart  from  earth  to  heaven  ;  from  convers- 
ing below,  to  walking  with  God,  and  till  thou  canst  lay  thy  heart 
to  rest  as  in  the  bosom  of  Christ,  by  some  such  meditation  of 
thy  everlasting  rest,  as  is  here  added  for  thy  assistance. 

1.  "Rest!  How  sweet  the  sound !  It  is  melody  to  my  ears ! 
It  lies  as  a  reviving  cordial  at  my  heart,  and  from  thence  sends 
forth  lively  spirits,  which  beat  through  all  the  pulses  of  my  soul ! 
Rest! — not  as  the  stone  that  rests  on  the  earth,  nor  as  this  flesh 
shall  rest  in  the  grave,  nor  such  a  rest  as  the  carnal  world  desires. 
O,  blessed  rest !  when  we  ■  rest  not  day  and  night,  saying,  Holy, 
holy,  holy,  Lord  God  Almighty!'  when  we  shall  rest  from  sin, 
but  not  from  worship ;  from  suffering  and  sorrow,  but  not  from 
joy  !  O,  blessed  day !  when  I  shall  rest  with  God !  when  I  shall 
rest  in  the  bosom  of  my  Lord !  when  I  shall  rest  in  knowing, 
loving,  rejoicing,  and  praising!  when  my  perfect  soul  and  body 
Bhall  together  perfectly  enjoy  the  most  perfect  God !  when  God, 
21 


242  CONTEMPLATION    EXEMPLIFIED. 

who  is  love  itself,  shall  perfectly  love  me,  and  rest  in  his  love  ta 
me,  as  I  shall  rest  in  my  love  to  him ;  and  rejoice  over  me  with 
joy,  and  joy  over  me  with  singing,  as  I  shall  rejoice  in  him! 

2.  "  How  near  is  that  most  blessed,  joyful  day !  It  cornea 
apace.  'He  that  shall  come,  will  come,  and  will  not  tarry.' 
Though  my  Lord  seems  to  delay  his  coming,  yet  a  little  while 
and  he  will  be  here.  What  is  a  few  hundred  years,  when  they 
are  over?  How  surely  will  his  sign  appear!  How  suddenly 
will  he  seize  upon  the  careless  world,  even  'as  the  lightning 
cometh  out  of  the  east,  and  shineth  unto  the  west!'  He  who 
is  gone  hence  shall  so  come.  Methinks  I  hear  his  trumpet  sound  ! 
Methinks  I  see  him  coming  in  clouds,  with  his  attending  angels, 
in  majesty  and  glory ! 

3.  "O,  secure  sinners!  What  now  will  you  do?  Where 
will  you  hide  yourselves?  What  shall  cover  you?  Mountains 
are  gone ;  the  heavens  and  the  earth,  which  were,  are  passed 
away;  the  devouring  fire  hath  consumed  all,  except  yourselves, 
who  must  be  the  fuel  for  ever.  O  that  you  could  consume  as 
soon  as  the  earth  ;  and  melt  away  as  did  the  heavens  !  Ah,  these 
wishes  are  now  but  vain  !  The  Lamb  himself  would  have 
been  your  friend ;  he  would  have  loved  you,  and  ruled  you,  and 
now  have  saved  you ;  but  you  would  not  then,  and  now  it  is  loo 
late.  Never  cry,  Lord,  Lord  !  too  late,  too  late,  man.  Why  dost 
thou  look  about?  Can  any  save  thee?  Whither  dost  thou  run? 
Can  any  hide  thee?    O,  wretch,  that  hast  brought  thyself  to  this! 

4.  "Now,  blessed  saints,  that  have  believed  and  obeyed!  this 
is  the  end  of  faith  and  patience.  This  is  it  for  which  you 
prayed  and  waited.  Do  you  now  repent  your  sufferings  and 
sorrows,  your  self-denying  and  holy  walking?  Are  your  tears 
of  repentance  now  bitter  or  sweet?  See  how  the  Judge  smiles 
upon  you ;  there  is  love  in  his  looks ;  the  titles  of  Redeemer^ 
Husband,  Head,  are  written  in  his  amiable,  shining  face.  Hark, 
he  calls  you !  he  bids  you  stand  here  on  his  right  hand :  fear 
not,  for  there  he  sets  his  sheep.  O  joyful  sentence!  'Come, 
ye  blessed  of  my  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.'  He  takes  you  by  the  hand, 
the  door  is  open,  the  kingdom  is  his,  and  therefore  yours ;  there 
is  your  place  before  his  throne!  the  Father  receives  you  as  the 
spouse  of  his  Son,  and  bids  you  welcome  to  the  crown  of  glory. 
Ever  so  unworthy,  you  must  be  crowned.     This  was  the  project 


CONTEMPLATION    EXEMPLIFIED.  213 

of  free  redeeming  grace,  the  purpose  of  eternal  love.  O,  blessed 
grace!  O,  blessed  love!  O,  how  love  and  joy  will  rise!  But 
I  cannot  express  it,  I  cannot  conceive  it. 

5.  "  This  is  that  joy  which  was  procured  by  sorrow,  that 
crown  which  was  procured  by  the  cross.  My  Lord  wept,  that 
now  my  tears  might  be  wiped  away ;  he  bled,  that  I  might  now 
rejoice;  he  was  forsaken,  that  I  might  not  now  be  forsook;  he. 
then  died,  that  I  might  now  live.  O  free  mercy,  that  can  exalt 
so  vile  a  wretch!  Free  to  me,  though  dear  to  Christ!  Free 
grace,  that  hath  chosen  me,  when  thousands  were  forsaken! 
When  my  companions  in  sin  must  burn  in  hell,  I  must  hero 
rejoice  in  rest!  Here  must  I  live  with  all  these  saints!  O  com- 
fortable meeting  of  my  old  acquaintance,  with  whom  I  prayed, 
and  wept,  and  suffered,  and  spoke  often  of  this  day  and  place ! 
I  see  the  grave  could  not  detain  you;  the  same  love  hath 
redeemed  and  saved  you  also. 

6.  "This  is  not  like  our  cottages  of  clay,  our  prisons,  our 
earthly  dwellings.  This  voice  of  joy  is  not  like  our  old  com. 
plaints,  our  impatient  groans  and  sighs;  nor  this  melodious 
praise  like  the  scoffs  and  revilings,  or  the  oaths  and  curses, 
which  we  heard  on  earth.  This  body  is  not  like  that  we  had, 
nor  this  soul  like  the  soul  we  had,  nor  this  life  like  the  life  we 
lived.  We  have  changed  our  place  and  state,  our  clothes  and 
thoughts,  our  looks,  language,  and  company.  Before,  a  saint 
was  weak  and  despised ;  so  proud  and  peevish,  we  could  often 
scarce  discern  his  graces ;  but  now,  how  glorious  a  thing  is  a 
saint !  Where  is  now  their  body  of  sin,  which  wearied  them, 
selves  and  those  about  them?  Where  are  now  our  different 
judgments,  reproachful  names,  divided  spirits,  exasperated  pas- 
sions, strange  looks,  uncharitable  censures?  Now  we  are  all 
of  one  judgment,  of  one  name,  of  one  heart,  house  and  glory.  O 
sweet  reconciliation  !  Happy  union  !  Now  the  gospel  shall  no 
more  be  dishonoured  through  our  folly.  No  more,  my  soul, 
shalt  thou  lament  the  sufferings  of  the  saints,  or  the  church's 
ruins,  nor  mourn  by  suffering  friends,  nor  weep  over  their  dying 
beds,  or  their  graves.  Thou  shalt  never  suffer  thy  old  tempta- 
tions from  Satan,  the  world,  or  thy  own  flesh.  Thy  pains  and 
sickness  are  all  cured ;  thy  body  shall  no  more  burden  thee  with 
weakness  and  weariness,  thy  aching  head  and  heart,  thy  hunger 
an  i  thirst,  thy  sleep  and  labour,  are  all  gone.     O,  what  a  mighty 


214  CONTEMPLATION    EXEMPLIFIED. 

change  is  this !  from  the  dunghill  to  the  throne !  from  persecut- 
ing sinners  to  praising  saints !  from  a  vile  body,  to  this  which 
'shines  as  the  brightness  of  the  firmament !'  from  a  sense  of 
God's  displeasure  to  the  perfect  enjoyment  of  him  in  love!  from 
all  my  doubts  and  fears  to  this  possession,  which  puts  me  out  of 
doubt!  from  all  my  fearful  thoughts  of  death,  to  this  joyful  life! 
Blessed  change !  Farewell  sin  and  sorrow  for  ever;  farewell 
my  rocky,  proud,  unbelieving  heart ;  my  worldly,  sensual,  car- 
nal heart;  and  welcome  now  my  most  holy,  heavenly  nature. 
Farewell  repentance,  faith,  and  hope ;  and  welcome  love,  and 
joy,  and  praise.  I  shall  now  have  my  harvest,  without  plough- 
ing or  sowing ;  my  joy  without  a  preacher,  or  a  promise ;  even 
all  from  the  face  of  God  himself.  Whatever  mixture  is  in  the 
streams,  there  is  nothing  but  pure  joy  in  the  fountain.  Here 
shall  I  be  encircled  with  eternity,  and  ever  live,  and  ever,  ever, 
praise  the  Lord.  My  face  will  not  wrinkle,  nor  my  hair  be  gray  ; 
'for  this  corruptible  shall  have  put  on  incorruption,  and  this  mor- 
tal, immortality,  and  death  shall  be  swallowed  up  in  victory.  O 
death,  where  is  now  thy  sting?  O  grave,  where  is  thy  victory?' 
The  date  of  my  lease  will  no  more  expire,  nor  shall  I  trouble 
myself  with  thoughts  of  death,  nor  lose  my  joys  through  fear  cf 
losing  them.  When  millions  of  ages  are  passed,  my  glory  is 
but  beginning;  and  when  millions  more  are  passed,  it  is  no 
nearer  ending.  Every  day  is  all  noon,  every  month  is  harvest, 
every  year  is  a  jubilee,  every  age  is  full  manhood,  and  all  this 
is  one  eternity.  O,  blessed  eternity !  the  glory  of  my  glory ! 
the  perfection  of  my  perfection  ! 

7.  "Ah,  drowsy,  earthly  heart!  how  coldly  dost  thou  think 
of  this  reviving  day!  Hadst  thou  rather  sit  down  in  dirt,  than 
walk  in  the  palace  of  God?  Art  thou  now  remembering  thy 
worldly  business,  or  thinking  of  thy  lusts,  earthly  delights,  and 
merry  company?  Is  it  better  to  be  here,  than  above  with  God? 
Is  the  company  better?  Are  the  pleasures  greater?  Come 
away ;  make  no  excuse  nor  delay ;  God  commands,  and  I  com- 
mand thee;  gird  up  thy  loins;  ascend  the  mount;  look  about 
thee  with  faith  and  seriousness,  Look  not  back  upon  the  way 
of  the  wilderness,  except  it  be  to  compare  the  kingdom  with  that 
howling  desert,  more  sensibly  to  perceive  the  wide  difference. 
Yonder  is  thy  Father's  glory ;  yonder,  O  my  soul,  must  thou 
remove,  when  thou   departest  from   this  body;   and  when  ihe 


CONTEMPLATION    EXEMPLIFIED.  245 

power  of  thy  Lord  hath  raised  it  again,  and  joined  thee  to  it, 
yonder  must  thou  live  with  God  for  ever.  There  is  the  glori- 
ous New  Jerusalem,  the  gates  of  pearl,  the  foundation  of  pearl, 
the  streets  and  pavements  of  transparent  gold.  That  sun,  which 
lighteth  all  this  world,  will  be  useless  there;  even  thyself  shall 
be  as  bright  as  yonder  shining  sun ;  God  will  be  the  sun,  and 
Christ  the  light,  and  in  his  light  shalt  thou  have  light. 

8.  "O,  my  soul!  dost  thou  'stagger  at  the  promise  of  God 
through  unbelief?'  I  much  suspect  thee.  Didst  thou  believe 
indeed,  thou  wouldst  be  more  affected  with  it.  Is  it  not  under 
the  hand,  and  seal,  and  oath  of  God?  Can  God  lie?  Can  he 
that  is  truth  itself  be  false  !  What  need  hath  God  to  flatter  or 
deceive  thee?  Why  should  he  promise  thee  more  than  he  will 
perform?  Dare  not  to  charge  the  wise,  almighty,  faithful  God, 
with  this.  How  many  of  the  promises  have  been  performed  to 
thee  in  thy  conversion !  Would  God  so  powerfully  concur  with 
afeigned  word  !  O,  wretched  heart  of  unbelief !  Hath  God 
made  thee  a  promise  of  rest,  and  wilt  thou  come  short  of  it ! 
Thine  eyes,  thine  ears,  and  all  thy  senses,  may  prove  delusions, 
sooner  than  a  promise  of  God  can  delude  thee.  Thou  mayst  bo 
surer  of  that  which  is  written  in  the  word,  than  if  thou  see  it 
with  thine  eyes,  or  feel  it  with  thine  hands.  Art  thou  sure  thou 
art  alive,  or  that  this  is  earth  thou  standest  on,  or  that  thine  eyes 
see  the  sun?  As  sure  is  all  this  glory  to  the  saints;  as  sure 
shall  I  be  higher  than  yonder  stars,  and  live  for  ever  in  the  holy 
city,  and  joyfully  sound  forth  the  praises  of  my  Redeemer;  if  I 
be  not  shut  out  by  this  'evil  heart  of  unbelief,'  causing  me  to 
'depart  from  the  living  God.' 

9.  "And  is  this  rest  so  sweet  and  so  sure?  Then  what  means 
the  careless  world?  Know  they  what  they  neglect?  Did  they 
ever  hear  of  it,  or  are  they  yet  asleep,  or  are  they  dead  ?  Do 
they  certainly  know  that  the  crown  is  before  them,  while  they 
thus  sit  still,  or  follow  trifles?  Undoubtedly  they  are  beside 
themselves,  to  mind  so  much  their  provision  by  the  way,  when 
they  are  hasting  so  fast  to  another  world,  and  their  eternal 
happiness  lies  at  stake.  Were  there  left  one  spark  of  reason, 
they  would  never  sell  their  rest  for  toil,  nor  their  glory  for 
worldly  vanities,  nor  venture  heaven  for  sinful  pleasure.  Poor 
men  I     O,  that  you  would  once  consider  what  you  hazard  and 

21* 


24G  CONTEMPLATION    EXEMPLIFIED. 

then  you  would  scorn  these  tempting  baits !  Blessed  for  ever  be 
that  love  which  hath  rescued  me  from  this  bewitching  darkness! 

10.  "Draw  yet  nearer,  O  my  soul !  with  thy  most  fervent  love. 
Here  is  matter  for  it  to  work  upon,  something  worth  thy  loving. 
O,  see  what  beauty  presents  itself!  Is  not  all  the  beauty  in  the 
world  united  here?  Is  not  all  other  beauty  but  deformity?  Dost 
thou  now  need  to  be  persuaded  to  love !  Here  is  a  feast  for  thine 
eyes,  and  all  the  powers  of  thy  soul :  dost  thou  need  entreaties 
to  feed  upon  it?  Canst  thou  love  a  little  shining  earth,  a  walking 
piece  of  clay  ?  and  canst  thou  not  love  that  God,  that  Christ,  that 
glory,  which  is  so  truly  and  unmeasurably  lovely?  Thou  canst 
love  thy  friend,  because  he  loves  thee ;  and  is  the  love  of  a  friend 
like  the  love  of  Christ  1  Their  weeping  or  bleeding  for  thee  does 
not  ease  thee,  nor  stay  the  course  of  thy  tears  or  blood ;  but  the 
tears  and  blood  that  fell  from  thy  Lord  have  a  sovereign  healing 
virtue. — O,'  my  soul !  if  love  deserves,  and  should  beget  love, 
what  incomprehensible  love  is  here  before  thee !  Pour  out  all 
the  store  of  thy  affections  here,  and  all  is  too  little.  O  that  it 
were  more!  O  that  it  were  many  thousand  times  more!  Let 
him  be  first  served,  that  served  thee  first.  Let  him  have  the 
first-born,  and  strength  of  thy  soul,  who  parted  with  strength 
and  life,  and  love  for  thee. — O,  my  soul !  dost  thou  love  for 
excellency?  Yonder  is  the  region  of  light;  this  is  a  land  of 
darkness.  Yonder  twinkling  stars,  that  shining  moon,  and 
radiant  sun,  are  all  our  lanterns,  hung  out  of  thy  Father's  house, 
to  light  thee  while  thou  walkest  in  this  dark  world.  But  how 
little  dost  thou  know  the  glory  and  blessedness  that  are  within ! 
Dost  thou  love  for  suitableness?  What  person  more  suitable 
than  Christ?  His  Godhead  and  humanity,  his  fulness  and  free- 
ness,  his  willingness  and  constancy,  all  proclaim  him  thy  most 
suitable  friend.  What  state  more  suitable  to  thy  misery,  than 
mercy?  or  to  thy  sin  and  polution,  than  honour  and  perfection? 
What  place  more  suitable  to  thee  than  heaven  ?  Does  this  world 
agree  with  thy  desires?  Hadst  thou  not  had  a  sufficient  trial  of 
it,  or  dost  thou  love  for  interest  and  near  relation?  Where  hast 
thou  better  interest  than  in  heaven,  or  nearer  relation  than  there? 

"Dost  thou  love  for  acquaintance  and  familiarity?  Though 
thine  eyes  have  never  seen  thy  Lord,  yet  thou  hast  heard  his 
voice,  received  his  benefits,  and  lived  in  his  bosom.  He  taught 
thee  to  know  thyself  and  him ;  he  opened  thee  that  first  window, 


CONTEMPLATION    EXEMPLIFIED.  247 

through  which  thou  sawest  into  heaven.  Hast  thou  forgotten 
since  thy  heart  was  careless,  and  he  awakened  it;  hard,  and 
he  softened  it ;  stubborn,  and  he  made  it  yield ;  at  peace,  and  he 
troubled  it;  whole,  and  he  broke  it;  and  broken,  till  he  healed 
it  again?  Hast  thou  forgotten  the  times  when  he  found  thee  in 
tears;  when  he  heard  thy  secret  sighs  and  groans,  and  left  all  to 
come  and  comfort  thee ;  when  he  took  thee,  as  it  were,  in  his 
arms,  and  asked  thee,  Poor  soul,  what  ails  thee?  Dost  thou  weep, 
when  I  have  wept  so  much?  Be  of  good  cheer;  thy  wounds 
are  saving,  and  not  deadly ;  it  is  I  have  made  them,  who  mean 
thee  no  hurt ;  though  I  let  out  thy  blood,  I  will  not  let  out  thy  life. 
I  remember  his  voice.  How  gently  did  he  take  me  up!  How 
carefully  did  he  dress  my  wounds !  Methinks  I  hear  him  still 
saying  to  me,  'Poor  sinner,  though  thou  hast  dealt  unkindly  with 
me,  and  cast  me  ofF,  yet  I  will  not  do  so  by  thee.  Though  thou 
hast  set  light  by  me,  and  all  my  mercies,  yet  they  and  myself  are 
all  thine.  What  wouldst  thou  have,  that  I  can  give  thee?  And 
what  dost  thou  want  that.  I  cannot  give  thee?  If  any  thing  I 
have  will  give  thee  pleasure,  thou  shalt  have  it.  Wouldst  thou 
have  pardon  ?  I  freely  forgive  thee  all  the  debt.  Wouldst  thou 
have  grace  and  peace?  Thou  shalt  have  them  both.  Wouldst 
thou  have  myself?  Behold,  I  am  thine,  thy  Friend,  thy  Lord, 
thy  Brother,  Husband  and  Head.  Wouldst  thou  have  the  Father? 
I  will  bring  thee  to  him,  and  thou  shalt  have  him,  in  and  by  me.' 
These  were  my  Lord's  reviving  words.  After  all,  when  I  was 
doubtful  of  his  love,  methinks  I  yet  remember  his  overcoming 
arguments.  'Have  I  done  so  much,  sinner,  to  testify  my  love, 
and  yet  dost  thou  doubt?  Have  I  offered  thee  myself  and  love 
so  long,  and  yet  dost  thou  question  my  willingness  to  be  thine? 
At  what  dearer  rate  should  I  tell  thee  that  I  love  thee?  Wilt 
thou  not  believe  my  bitter  passion  proceeded  from  love?  Have 
I  made  myself  in  the  gospel  a  lion  to  thine  enemies,  and  a  lamb 
to  thee,  and  dost  thou  overlook  my  lamb-like  nature?  Had  I 
been  willing  to  let  thee  perish,  what  need  have  I  done  and  suf- 
fered so  much?  What  need  I  follow  thee  with  such  patience 
and  importunity?  Why  dost  thou  tell  me  of  thy  wants;  have  I 
not  enough  for  me  and  thee?  or  of  thy  un worthiness  ;  for  if  thou 
wast  thyself  worthy,  what  shouldst  thou  do  with  my  worthiness? 
Did  I  ever  invite,  or  save,  the  worthy  and  the  righteous;  or  is 
there  any  such  upon  earth?     Hast  thou  nothing;  art  thou  lost 


248  CONTEMPLATION    EXEMPLIFIED. 

and  miserable,  helpless  and  forlorn?  Dost  thou  believe  I  arn 
an  all-sufficient  Saviour,  and  wouldst  thou  have  me?  Lo,  I 
am  thine;  take  me;  if  thou  art  willing,  I  am;  and  neither 
sin  nor  Satan  shall  break  the  match. '  These,  O,  these,  were 
the  blessed  words  which  his  Spirit  from  his  gospel  spoke  unto 
me,  till  he  made  me  cast  myself  at  his  feet,  and  cry  out,  '  My 
Saviour,  and  my  Lord,  thou  hast  broken,  thou  hast  revived  my 
heart ;  thou  hast  overcome,  thou  hast  won  my  heart ;  take  it ; 
it  is  thine;  if  such  a  heart  can  please  thee,  take  it;  if  it  cannot, 
make  it  such  as  thou  wouldst  have  it.'  Thus,  O  my  soul,  mayst 
thou  remember  the  sweet  familiarity  thou  hast  had  with  Christ; 
therefore,  if  acquaintance  will  cause  affection,  let  out  thy  heart 
unto  him.  It  is  he  that  hath  stood  by  thy  bed  of  sickness,  hath 
eased  thy  pains,  refreshed  thy  weariness,  and  removed  thy  fears. 
He  hath  been  always  ready,  when  thou  hast  earnestly  sought  him  ; 
hath  met  thee  in  public  and  private ;  hath  been  found  of  thee  in 
the  congregation,  in  thy  house,  in  thy  closet,  in  the  field,  in  thy 
waking  nights,  in  thy  deepest  dangers. 

"If  bounty  and  compassion  be  an  attractive  of  love,  how 
unmeasurably,  then,  am  I  bound  to  love  him!  All  the  mercies 
that  have  filled  up  my  life,  all  the  places  that  ever  I  abode  in, 
all  the  societies  and  persons  I  have  been  conversant  with,  all 
my  employments  and  relations,  every  condition  I  have  been  in, 
and  every  change  I  have  passed  through,  all  tell  me  that  the 
fountain  is  overflowing  goodness.  Lord,  what  a  sum  of  love  am 
I  indebted  to  thee !  And  how  does  my  debt  continually  increase ! 
How  should  I  love  again  for  so  much  love?  But  shall  I  dare  to 
think  of  requiting  thee,  or  of  recompensing  all  thy  love  with 
mine?  Will  my  mite  requite  thee  for  thy  golden  mines;  my 
seldom  wishes,  for  thy  constant  bounty ;  mine,  which  is  nothing, 
or  not  mine,  for  thine,  which  is  infinite,  and  thine  own  ?  Shall 
J  dare  to  contend  in  love  with  thee,  or  set  my  borrowed,  languid 
6park  against  the  sun  of  love  ?  Can  I  love  as  high,  as  deep,  as 
broad,  as  long,  as  Love  itself?  as  much  as  he  that  made  me,  and 
that  made  me  love,  and  gave  me  all  that  little  which  I  have?  As 
f  cannot  match  thee  in  the  works  of  power,  nor  make,  nor  pre- 
serve, nor  rule  the  worlds;  no  more  can  I  match  thee  in  love. 
No,  Lord,  I  yield;  I  am  overcome.  O,  blessed  conquest!  Go 
on  victoriously,  and  still  prevail,  and  triumph  in  thy  love.  The 
captive  of  love  shall  proclaim  thy  victory ;  when  thou  leadest 


CONTEMPLATION    EXEMPLIFIED.  249 

me  in  triumph  from  earth  to  heaven,  from  death  to  life,  from  the 
tribunal  to  the  throne;  myself,  and  all  that  see  it,  shall  acknowl- 
edge thou  hast  prevailed,  and  all  shall  say,  'Behold  how  he  loved 
him !'  Yet  let  me  love  in  subjection  to  thy  love  ;  as  thy  redeemed 
captive,  though  not  thy  peer.  Shall  I  not  love  at  all,  because  I 
cannot  reach  thy  measure?  O  that  I  could  feelingly  say, ' I  love 
thee,'  even  as  I  love  my  friend  and  myself!  Though  I  cannot 
say,  as  the  apostle,  '  Thou  knowest  that  I  love  thee ;'  yet  I  can 
say,  Lord,  thou  knowest  that  I  would  love  thee !  I  am  angry 
with  my  heart,  that  it  doth  not  love  thee ;  I  chide  it,  yet  it  doth 
not  mend ;  I  reason  with  it,  and  would  fain  persuade  it,  yet  I  do 
not  perceive  it  stir;  I  rub  and  chafe  it  in  the  use  of  ordinances, 
and  yet  I  feel  it  not  warm  within  me.  Unworthy  soul !  is  not 
thine  eye  now  upon  the  only  lovely  object?  Art  thou  not  now 
beholding  the  ravishing  glory  of  the  saints?  And  dost  thou  not 
love?  Art  thou  not  a  rational  soul,  and  should  not  reason  tell 
thee,  that  earth  is  a  dungeon  to  the  celestial  glory?  Art  thou 
not  thyself  a  spirit,  and  shouldst  thou  not  love  God,  '  who  is  a 
spirit,  and  the  Father  of  spirits?'  Why  dost  thou  love  so  much 
thy  perishing  clay,  and  love  no  more  the  heavenly  glory  ?  Shalt 
thou  love  when  thou  comest  there ;  when  the  Lord  shall  take  thy 
carcass  from  the  grave,  and  make  thee  shine  as  the  sun  in  glory 
for  ever  and  ever,  shalt  thou  then  love,  or  shalt  thou  not?  Is 
not  the  place  a  meeting  of  lovers?  Is  not  the  life  a  state  of  love? 
Is  it  not  the  great  marriage-day  of  the  Lamb?  Is  not  the  em- 
ployment there  the  work  of  love,  where  the  souls  with  Christ 
take  their  fill?  O  then,  my  soul,  begin  it  here!  'Be  sick  with 
love*  now,  that  thou  mayst  be  well  with  love  there.  'Keep  thy- 
self now  'in  the  love  of  God;'  and  let  'neither  life,  nor  death, 
nor  any  thing,  separate  thee  from  it;'  and  thou  shalt  be  kept  in 
the  fulness  of  love  for  ever,  and  nothing  shall  imbitter  or  abate 
thy  pleasure ;  for  the  Lord  hath  prepared  a  city  of  love,  a  place 
for  communicating  love  to  his  chosen,  'and  they  that  love  his 
name  shall  dwell  therein.' 

"Awake,  then,  O  my  drowsy  soul!  To  sleep  under  the  light 
of  grace  is  unreasonable,  much  more  in  the  approach  of  the  light 
of  glory.  Come  forth,  my  dull,  congealed  spirit;  thy  Lord  bids 
thee  '  rejoice  and  again  rejoice.'  Thou  hast  lain  long  enough 
in  thy  prison  of  flesh,  where  Satan  hath  been  thy  jailer;  cares 
Have  oeen  thy  irons,  fears  thy  scourges,  and  thy  food  the  bread 


250  CONTEMPLATION     EXEMPLIFIED. 

■»nd  water  of  affliction ;  where  sorrows  have  been  thy  lodging, 
md  thy  sins  and  foes  have  made  thy  bed,  and  an  unbelieving 
heart  hath  been  the  gates  and  bars  that  have  kept  thee  in :  the 
angel  of  the  covenant  now  calls  thee,  and  bids  thee  '  arise  and 
follow  him.'  Up,  O  my  soul!  and  cheerfully  obey,  and  thy 
bolts  and  bars  shall  all  fly  open:  follow  the  Lamb  whithersoever 
he  goeth.  Shouldst  thou  fear  to  follow  such  a  guide?  Can  the 
sun  lead  thee  to  a  state  of  darkness?  Will  he  lead  thee  to  death, 
who  died  to  save  thee  from  it?  Follow  him,  and  he  will  show 
thee  the  paradise  of  God ;  he  will  give  thee  a  sight  of  the  New 
Jerusalem,  and  a  taste  of  the  tree  of  life.  Come  forth,  my  droop- 
ing soul,  and  lay  aside  thy  winter  dress;  let  it  be  seen,  by  thy 
*  garments  of  joy  and  praise,'  that  the  spring  is  come;  and  as 
thou  now  seest  thy  comforts  green,  thou  shalt  shortly  see  them 
'white  and  ripe  for  harvest,'  and  then  thou  shalt  be  called  to 
reap,  and  gather,  and  take  possession.  Should  I  suspend  and 
delay  my  joys  till  then  ?  Should  not  the  joys  of  the  spring  go 
before  the  joys  of  harvest?  Is  title  nothing  before  possession? 
Is  the  heir  in  no  better  a  state  than  a  slave?  My  Lord  hath 
taught  me  to  rejoice  in  hope  of  his  glory ;  and  how  to  see  it 
through  the  bars  of  a  prison;  for  when  persecuted  for  righteous- 
ness' sake,  he  commands  me  to  'rejoice  and  be  exceeding  glad/ 
because  'my  reward  in  heaven  is  great.'  I  know  he  would  have 
my  joys  exceed  my  sorrows,  and  as  much  as  he  delights  in  'the 
humble  and  contrite,'  he  yet  more  delights  in  the  soul  that 
'delights  in  him.'  Hath  my  Lord  spread  me  a  table  in  this  wil- 
derness, and  furnished  it  with  the  promises  of  everlasting  glory, 
and  set  before  me  angels'  food?  Doth  he  frequently  and  impor- 
tunately invite  me  to  sit  down,  and  feed,  and  spare  not?  Hath 
he,  to  that  end,  furnished  me  with  reason,  and  faith,  and  a  joy- 
ful disposition ;  and  is  it  possible  that  he  should  be  unwilling  to 
have  me  rejoice?  Is  it  not  his  command,  to  'delight  thyself  in 
the  Lord;'  and  his  promise,  to  'give  thee  the  desires  of  thine 
heart?'  Art  thou  not  charged  to  'rejoice  evermore;'  yea  to 
'sing  aloud,  and  shout  for  joy?'  Why  should  I,  then,  be  dis- 
couraged ?  My  God  is  willing,  if  I  were  but  willing.  He  is 
delighted  with  my  delights.  He  would  have  it  my  constant  frame 
and  daily  business,  to  be  near  him  in  my  believing  meditations, 
and  to  live  in  the  sweetest  thoughts  of  his  goodness.  O  blessed 
employment,  fit  for  the  sons  of  God !     But  thy  feast,  my  Lord, 


CONTEMPLATION    EXEMPLIFIED.  251 

is  nothing  to  me  without  an  appetite.  Thou  hast  set  the  dainties 
of  heaven  before  me;  but,  alas!  I  am  blind,  and  cannot  see 
them!  I  am  sick,  and  cannot  relish  them!  I  am  so  benumbed, 
that  I  cannot  put  forth  a  hand  to  take  them.  I  therefore  humbly 
beg  this  grace,  that,  as  thou  hast  opened  heaven  to  me  in  thy 
word,  so  thou  wouldst  open  mine  eyes  to  see  it,  and  my  heart 
to  delight  in  it;  else  heaven  will  be  no  heaven  to  me.  O  thou 
spirit  of  life,  breathe  upon  thy  graces  in  me;  take  me  by  the 
hand,  and  lift  me  from  the  earth,  that  I  may  see  what  glory  '  thou 
hast  prepared  for  them  that  love  thee!' 

"Away  then,  ye  soul-tormenting  cares  and  fears,  ye  heart- 
vexing  sorrows!  At  least  forbear  a  little  while:  stand  by;  stay 
here  below  till  I  go  up  and  see  my  rest.  The  way  is  strange 
to  me,  but  not  to  Christ.  There  was  the  eternal  abode  of  his 
glorious  Deity;  and  thither  hath  he  also  brought  his  glorified 
flesh.  It  was  his  work  to  purchase  it;  it  is  his  to  prepare  it,  and 
to  prepare  me  for  it,  and  bring  me  to  it.  The  eternal  God  of 
truth  hath  given  me  his  promise,  his  seal  and  oath,  'that,  believing 
in  Christ,  I  shall  not  perish,  but  have  everlasting  life.'  Thither 
shall  my  soul  be  speedily  removed,  and  my  body  very  shortly 
follow.  And  can  my  tongue  say,  that  I  shall  shortly  and  surely 
live  with  God;  and  yet  my  heart  not  leap  within  me?  Can*  I 
say  it  with  faith,  and  not  with  joy  ?  Ah,  faith,  how  sensibly  do 
I  now  perceive  thy  weakness!  But  though  unbelief  darken 
my  light,  and  dull  my  life,  and  suppress  my  joys,  it  shall  not  be 
able  to  conquer  and  destroy  me  ;  though  it  envy  all  my  comforts, 
yet  some,  in  spite 'of  it,  I  shall  even  here  receive;  and  if  that 
did  not  hinder,  what  abundance  might  I  have!  The  light  of 
heaven  would  shine  into  my  heart,  and  I  might  be  almost  as 
familiar  there  as  I  am  on  earth.  Come  away  then,  my  soul ; 
stop  thine  ears  to  the  ignorant  language  of  infidelity :  thou  art 
able  to  answer  all  its  arguments ;  or,  if  thou  art  not,  yet  tread 
them  under  thy  feet.  Come  away;  stand  not  looking  on  that 
grave,  nor  turning  those  bones,  nor  reading  thy  lesson  now  in 
the  dust ;  those  lines  will  soon  be  wiped  out.  But  lift  up  thy 
/lead,  and  look  to  heaven,  and  see  thy  name  written  in  golden 
letters  '  in  the  book  of  life  of  the  Lamb  that  was  slain.'  What 
if  an  angel  should  tell  thee,  that  there  is  a  mansion  in  heaven 
prepared  for  thee,  that  it  shall  certainly  be  thine  for  ever ;  would 
%o\  such  a  message  majce  thee  glad  1     And  dost  thou  make  light 


252  CONTEMPLATION    EXEMPLIFIED. 

of  the  infallible  Word  of  Promise,  which  was  delivered  by  the 
Spirit,  and  even  by  the  Son  himself?  Suppose  thou  hadst  seen 
a  fiery  chariot  come  for  thee,  and  fetch  thee  up  to  heaven,  like 
Elijah  ;  would  not  this  rejoice  thee?  But  thy  Lord  assures  thee, 
that  the  soul  of  Lazarus  hath  a  convoy  of  angels  to  carry  it  into 
Abraham's  bosom.  Shall  a  drunkard  be  so  merry  among  his 
cups,  or  the  glutton  in  his  delicious  fare,  and  shall  not  I  rejoice, 
who  must  shortly  be  in  heaven?  Can  meat  and  drink  delight 
me  when  I  hunger  and  thirst?  Can  I  find  pleasure  in  walks 
and  gardens,  and  convenient  dwellings?  Can  beautiful  objects 
delight  mine  eyes ;  or  grateful  odours  my  smell ;  or  melody  my 
ears?  and  shall  not  the  forethought  of  celestial  bliss  delight  me? 
Methinks  among  my  books  I  could  employ  myself  in  sweet  con- 
tent, and  bid  the  world  farewell,  and  pity  the  rich  and  great  that 
know  not  this  happiness ;  what  then  will  my  happiness  in  heaven 
be,  where  my  knowledge  will  be  perfect!  If  'the  Queen  of 
Sheba  came  from  the  utmost  parts  of  the  earth  to  hear  the  wis- 
dom of  Solomon,'  and  see  his  glory;  how  cheerfully  should  I 
pass  from  earth  to  heaven,  to  see  the  glory  of  the  eternal  Majesty, 
and  attain  the  height  of  wisdom,  compared  with  which  the  most 
learned  on  earth  are  but  fools  and  idiots!  What  if  God  had 
made  me  commander  of  the  earth;  what  if  I  could  *  remove 
mountains,  heal  diseases  with  a  word  or  a  touch,  or  cast  out 
devils,'  should  I  not  rejoice  in  such  privileges  and  honours  as 
these,  and  shall  I  not  much  more  rejoice  that  my  name  is  writ- 
ten in  heaven?  I  cannot  here  enjoy  my  parents,  or  my  near 
and  beloved  friends,  without  some  delight;  especially  when  I 
did  freely  let  out  my  affection  to  my  friend,  how  sweet  was  that 
exercise  of  my  love !  O  what  will  it,  then,  be  to  live  in  the  per- 
petual love  of  God!  'For  brethren  to  dwell  together  in  unity 
here,  how  good  and  how  pleasant  it  is!'  To  see  a  family  live 
in  love  ;  husband  and  wife,  parents,  children,  and  servants,  doing 
all  in  love  to  one  another ;  to  see  a  town  live  together  in  love, 
without  any  envyings,  brawlings,  or  contentions,  law-suits,  fac- 
tions,  or  divisions,  but  every  man  loving  his  neighbour  as  himself, 
thinking  they  can  never  do  too  much  for  one  another,  but  striv- 
ing to  go  beyond  each  other  in  love ;  how  happy,  how  delightful 
a  sight  is  this!  O,  then,  what  a  blessed  society  will  the  family 
of  heaven  be,  and  those  peaceful  inhabitants  of  the  New  Jerusa- 
lem, where  there  is  no  division,  nor  differing  judgments,  no  dis- 


CONTEMPLATION    EXEMPLIFIED.  253 

affection,  nor  strangeness,  no  deceitful  friendship — no,  not  one 
unkind  expression,  not  an  angry  look  or  thought;  but  all  are 
one  in  Christ,  who  is  one  with  the  Father,  and  all  live  in  the 
love  of  him,  who  is  love  itself!  The  soul  is  not  more  where  it 
lives,  than  where  it  loves.  How  near,  then,  will  my  soul  be 
united  to  God,  when  I  shall  so  heartily,  strongly,  and  incessantly, 
love  him !  Ah,  wretched,  unbelieving  heart,  that  can  think  of 
such  a  day,  and  work,  and  life  as  this,  with  such  low  and  feeble 
joys!     But  my  future  enjoyments  will  be  more  lively. 

"How  delightful  is  it  to  me  to  behold  and  study  these  inferior 
works  of  creation !  What  a  beautiful  fabric  do  we  here  dwell 
in ;  the  floor  so  dressed  with  herbs,  and  flowers,  and  trees,  and 
watered  with  springs  and  rivers ;  the  roof  so  widely  expanded, 
so  admirably  adorned!  What  wonders  do  sun,  moon,  and  stars, 
seas,  and  winds,  contain  !  And  hath  God  prepared  such  a  house 
for  corruptible  flesh,  for  a  soul  imprisoned?  and  doth  he  bestow  so 
many  millions  of  wonders  upon  his  enemies?  O  what  a  dwelling 
must  that  be,  which  he  prepares  for  his  dearly  beloved  children  ; 
and  how  will  the  glory  of  the  New  Jerusalem  exceed  all  the 
present  glory  of  the  creatures!  Arise,  then,  O  my  soul,  in  thy 
contemplation,  and  let  thy  thoughts  of  that  glory  as  far  exceed 
in  sweetness  thy  thoughts  of  the  excellencies  below !  Fear  not 
to  go  out  of  this  body,  and  this  world,  when  thou  must  make  so 
happy  a  change;  but  say,  as  one  did  when  he  was  dying,  'I  am 
glad,  and  even  leap  for  joy,  that  the  time  is  come  in  which  that 
mighty  Jehovah,  whose  majesty  in  my  search  of  nature  I  have 
admired,  whose  goodness  I  have  adored,  whom  by  faith  I  have 
desired  and  panted  after,  will  now  show  himself  to  me  face  to  face.' 

"  How  wonderful,  also,  are  the  works  of  Providence  !  How 
delightful  to  see  the  great  God  interest  himself  in  the  safety  and 
advancement  of  a  few  humble,  praying,  but  despised  persons; 
and  to  review  those  special  mercies,  with  which  my  own  life 
hath  been  adorned  and  sweetened  !  How  often  have  my  prayers 
been  heard,  my  tears  regarded,  my  troubled  soul  relieved  !  How 
often  hath  my  Lord  bid  me  be  of  good  cheer!  What  a  support 
are  these  experiences,  these  clear  testimonies  of  my  Father's 
love,  to  my  fearful,  unbelieving  heart!  O,  then,  what  a  blessed 
day  will  that  be,  when  I  shall  have  all  mercy,  perfection  of 
mercy,  and  fully  enjoy  the  Lord  of  mercy ;  when  I  shall  stand 
on  the  shore,  and  look  back  on  the  raging  seas  I  have  safely 
22 


254  CONTEMPLATION    EXEMPLIFIED. 

passed;  when  I  shall  review  my  pains  and  sorrows,  my  fears 
and  tears,  and  possess  the  g.ory  which  was  the  end  of  all!  If 
one  drop  of  lively  faith  was  mixed  with  these  considerations,  what 
a  heaven-ravishing  heart  should  I  carry  with  me?  Fain  would 
'I  believe;  Lord,  help  my  unbelief.' 

"  How  sweet,  O,  my  soul,  have  ordinances  been  to  thee  !  W  hat 
delight  hast  thou  had  in  prayer,  and  thanksgiving,  under  heav- 
enly sermons,  and  in  the  society  of  saints,  and  to  see  '  the  Lord 
adding  to  the  church  such  as  should  be  saved  !'  How,  then,  can 
my  heart  conceive  the  joy  which  I  shall  have  to  see  the  per- 
fected church  in  heaven,  and  to  be  admitted  into  the  celestial 
temple,  and  with  the  heavenly  host  praise  the  Lord  for  ever!  If 
the  word  of  God  was  sweeter  to  Job  than  his  necessary  food,  and 
to  David  than  the  honey  and  the  honeycomb,  and  was  the  joy  and 
rejoicing  of  Jeremiah's  heart;  how  blessed  a  day  will  that  be, 
when  we  shall  fully  enjoy  the  Lord  of  this  word,  and  shall  no 
more  need  these  written  precepts  and  promises,  nor  read  any  book 
but  the  face  of  the  glorious  God  !  If  they  that  heard  Christ  speak 
on  earth  'were  astonished  at  his  wisdom  and  answers,  and  won- 
dered at  the  gracious  words  that  proceeded  out  of  his  mouth,'  how 
shall  I,  then,  be  affected  to  behold  him  in  his  majesty  ! 

"Can  the  prospect  of  this  glory  make  others  welcome  the  cross, 
and  even  refuse  deliverance ;  and  cannot  it  make  thee  cheerful 
under  lesser  sufferings  !  Can  it  sweeten  the  flames  of  martyrdom, 
and  not  sweeten  thy  life,  or  thy  sickness,  or  thy  natural  death? 
Is  it  not  the  same  heaven  which  they  and  I  must  live  in  ?  Is  not 
their  God,  their  Christ,  their  crown,  and  mine,  the  same?  And 
shall  I  look  upon  it  with  an  eye  so  dim,  a  heart  so  dull,  a  counte- 
nance so  dejected  ?  Some  small  foretastes  of  it  have  I  myself  had  ; 
and  how  much  more  delightful  have  they  been,  than  any  earthly 
things  ever  were !  and  what,  then,  will  the  full  enjoyment  be ! 

"What  a  beauty  is  there  here  in  the  imperfect  graces  of  the 
Spirit!  Alas!  how  small  are  these  to  what  we  shall  enjoy  in 
our  perfect  state!  What  a  happy  life  should  I  here  live,  coula 
I  but  love  God  as  much  as  I  would ;  could  I  be  all  love,  and 
always  loving!  O,  my  soul,  what  wouldst  thou  give  for  such  a 
life?  Had  I  such  apprehensions  of  God,  such  knowledge  of  his 
word  as  I  desire ;  could  I  fully  trust  him  in  all  my  straits  ;  could 
I  be  as  lively  as  I  would  in  every  duty;  could  I  make  God  mj 
constant  desire  and  delight ;  I  would  not  envy  the  world  theit 


CONTEMPLATION    EXEMPLIFIED. 


255 


honours  or  pleasures.  What  a  olessed  state,  O  my  soul !  wilt 
thou  shortly  be  in,  when  thou  shalt  have  far  more  of  these  than 
thou  canst  now  desire,  and  shalt  exercise  thy  perfected  graces 
in  the  immediate  vision  of  God,  and  not  in  the  dark,  and  at  a 
distance,  as  now. 

"Is  the  sinning,  afflicted,  persecuted  church  of  Christ,  so  much 
more  excellent  than  any  particular  gracious  soul?  What,  then, 
will  the  church  be,  when  it  is  fully  gathered  and  glorified  ;  when 
it  is  ascended  from  the  valley  of  tears  to  Mount  Sion ;  when  it 
shall  sin  and  suffer  no  more!  The  glory  of  the  Old  Jerusalem 
will  be  darkness  and  deformity  to  the  glory  of  the  New.  What 
cause  shall  we  have,  then,  to  shout  for  joy,  when  we  shall  see 
how  glorious  the  heavenly  temple  is,  and  remember  the  meanness 
of  the  church  on  earth! 

12.  "But  alas!  what  a  loss  am  I  at  in  the  midst  of  my  con- 
templations! I  thought  my  heart  had  all  the  while  attended,  but 
I  see  it  hath  not.  What  life  is  there  in  empty  thoughts  and 
words,  without  affections?  Neither  God,  nor  I,  find  pleasure  in 
them.  Where  hast  thou  been,  unworthy  heart,  while  I  was 
opening  to  thee  the  everlasting  treasures?  Art  thou  not  ashamed 
to  complain  so  much  of  an  uncomfortable  life,  and  to  murmur 
at  God  for  filling  thee  with  sorrows;  when  he  in  vain  offers  thee 
the  delights  of  angels?  Hadst  thou  now  but  followed  me  close, 
it  would  have  made  thee  revive  and  leap  for  joy,  and  forget  thy 
pains  and  sorrows.  Did  I  think  my  heart  had  been  so  backward 
to  rejoice  ? 

13.  "Lord,  thou  hast  reserved  my  perfect  joys  for  heaven; 
therefore,  help  me  to  desire  till  I  may  possess,  and  let  me  long 
when  I  cannot,  as  I  would  rejoice.  O,  my  soul,  thou  knowest, 
to  thy  sorrow,  that  thou  art  not  yet  at  thy  rest.  When  shall  I 
arrive  at  that  safe  and  quiet  harbour,  where  there  are  none  of 
these  storms,  waves  and  dangers ;  when  I  shall  never  more  have 
a  weary,  restless  night  or  day !  Then  my  life  will  not  be  such 
a  mixture  of  hope  and  fear,  of  joy  and  sorrow;  nor  shall  flesh 
and  spirit  be  combating  within  me ;  nor  faith  and  unbelief, 
humility  and  pride,  maintain  a  continual  conflict.  O,  when  shall 
I  be  past  these  soul-tormenting  fears,  and  cares,  and  griefs? 
When  shall  I  be  out  of  this  soul-contradicting,  insnaring,  deceit- 
ful flesh;  this  corruptible  body,  this  vain,  vexatious  world? 
Alas,  that  I  must  stsmd  and  see  the  church  and  cause  of  Christ 


256  CONTEMPLATION    EXEMPL    FIED. 

tossed  about  in  contention,  and  made  subservient  to  private  inter, 
ests,  or  deluded  fancies!  There  is  none  of  this  disorder  in  the 
heavenly  Jerusalem ;  there  I  shall  find  a  harmonious  concert  of 
perfected  spirits,  obeying  and  praising  their  everlasting  King. 
O,  how  much  better  to  be  a  door-keeper  there,  than  the  com- 
mander  of  this  tumultuous  world!  VVhy  am  I  no  more  weary 
of  this  weariness?  Why  do  I  so  forget  my  resting-place?  Up, 
then,  O  my  soul,  in  thy  most  raised  and  fervent  desires !  Stay 
not  till  this  flesh  can  desire  with  thee ;  expect  not  that  sense 
should  apprehend  thy  blessed  object,  and  tell  thee  when  and 
what  to  desire.  Doth  not  the  dulness  of  thy  desires  after  rest 
accuse  thee  of  most  detestable  ingratitude  and  folly?  Must  thy 
Lord  procure  thee  a  rest  at  so  dear  a  rate,  and  dost  thou  no  more 
value  it?  Must  he  go  before  to  prepare  so  glorious  a  mansion 
for  such  a  wretch,  and  art  thou  loath  to  go  and  possess  it?  Shall 
the  Lord  of  glory  be  desirous  of  thy  company,  and  thou  not 
desirous  of  his?  Must  earth  become  a  very  hell  to  thee,  before 
thou  art  willing  to  be  with  God?  Behold  the  most  lovely  crea- 
ture, or  the  most  desirable  state,  and  tell  me,  where  wouldst  thou 
be  if  not  with  God?  Poverty  is  a  burden;  riches  a  snare;  sick- 
ness unpleasing;  health  unsafe;  the  frowning  world  bruises  thy 
heel ;  the  smiling  world  stings  thee  to  the  heart ;  so  much  as 
the  world  is  loved  and  delighted  in,  it  hurts  and  endangers  the 
lover;  and  if  it  may  not  be  loved,  why  should  it  be  desired?  If 
thou  art  applauded,  it  proves  the  most  contagious  breath  ;  if  thou 
art  vilified,  or  unkindly  used,  methinks  this  should  not  entice 
thy  love.  If  thy  successful  labours,  and  thy  godly  friends,  seem 
better  to  thee  than  a  life  with  God,  it  is  time  for  God  to  take  them 
from  thee.  If  thy  studies  have  been  sweet,  have  they  not  also 
been  bitter?  And,  at  best,  what  are  they  to  the  everlasting  views 
of  the  God  of  truth?  Thy  friends  here  have  been  thy  delight, 
and  have  they  not  also  been  thy  vexation  and  grief?  They  are 
gracious,  and  are  they  not  also  sinful?  They  are  kind,  and  are 
they  not  soon  displeased?  They  are  humble,  but  alas!  how 
proud  also!  Their  graces  are  sweet,  and  their  gifts  helpful; 
but  are  not  their  corruptions  bitter,  and  their  imperfections  hurt- 
ful ?     And  art  thou  so  loath  to  go  from  them  to  thy  God  ? 

"O,  my  soul,  look  above  this  world  of  sorrows!  Hast  thou 
so  long  felt  the  smarting  rod  of  affliction,  and  no  better  understood 
its  meaning!    Is  not  every  stroke  to  drive  thee  hence?    Is  not  its 


CONTEMPLATION    EXEMPLIFIED.  257 

voice  like  that  to  Elijah,  '  What  dost  thou  here  ?'  Dost  thou  forget 
thy  Lord's  prediction,  'In  the  world  ye  shall  have  tribulation; 
in  me  ye  may  have  peace!'  Ah,  my  dear  Lord,  I  feel  thy  mean- 
ing; it  is  written  in  my  flesh,  engraved  in  my  bones.  My  heart 
thou  aimest  at;  thy  rod  drives,  thy  silken  cord  of  love  draws; 
and  all  to  bring  it  to  thyself.  Lord,  can  such  a  heart  be  worth 
thy  having?  Make  it  worthy,  and  then  it  is  thine;  take  it  to 
thyself,  and  then  take  me.  This  clod  hath  life  to  stir,  but  not  to 
rise.  As  the  feable  child  to  the  tender  mother,  it  looketh  up  to 
thee,  and  stretcheth  out  the  hands,  and  fain  would  have  thee  take 
it  up.  Though  I  cannot  say,  '  My  soul  longeth  after  thee ;'  yet  I 
can  say,  I  long  for  such  a  longing  heart.  'The  spirit  is  willing, 
the  flesh  is  weak.'  My  spirit  cries,  'Let  thy  kingdom  come,'  or 
let  me  come  to  thy  kingdom ;  but  the  flesh  is  afraid  thou  shouldst 
hear  my  prayer,  and  take  me  at  my  word.  O,  blessed  be  thy 
grace,  which  makes  use  of  my  corruptions  to  kill  themselves; 
for  I  fear  my  fears,  and  sorrow  for  my  sorrows,  and  long  for 
greater  longings;  and  thus  the  painful  means  of  attaining  my 
desires  increase  my  weariness,  and  that  makes  me  groan  to  be 
at  rest. 

"Indeed,  Lord,  my  soul  itself  is  in  a  strait,  and  what  to  choose 
1  know  not;  but  thou  knowest  what  to  give:  'to  depart  and  be 
with  thee,  is  far  better;'  but  'to  abide  in  the  flesh  seems  need- 
ful.' Thou  knowest  I  am  not  weary  of  thy  work,  but  of  sorrow 
and  sin ;  I  am  willing  to  stay  while  thou  wilt  employ  me,  and 
despatch  the  work  thou  hast  put  into  my  hands ;  but,  I  beseech 
thee,  stay  no  longer  when  this  is  done ;  and  while  I  must  be  here, 
let  me  be  still  amending  and  ascending;  make  me  still  better,  and 
take  me  at  the  best.  I  dare  not  be  so  impatient,  as  to  importune 
thee  to  cut  off  my  time,  and  snatch  me  hence  unready;  because 
I  know  my  everlasting  state  so  much  depends  on  the  improvement 
of  this  life.  Nor  would  I  stay  when  my  work  is  done ;  and 
remain  here  sinning,  while  my  brethren  are  triumphing.  Thy 
footseps  bruise  this  worm,  while  those  stars  shine  in  the  firma- 
ment of  glory.  Yet  I  am  thy  child  as  well  as  they ;  Christ  is 
my  Head  as  well  as  theirs ;  why  is  there,  then,  so  great  a  dis- 
tance !  But  I  acknowledge  the  equity  of  thy  ways;  though  we 
are  all  children,  yet  I  am  the  prodigal,  and  therefore  more  fit  in 
this  remote  country  to  feed  on  husks,  while  they  are  always  with 
thee,  and  possess  thy  glory.  They  were  once  themselves  in  my 
22* 


259  CONTEMPLATION    EX  E  Al  PL  I  H  EI). 

condition,  and  I  shall  shortly  be  in  theirs.  They  were  of  th.r 
lowest  form,  before  they  came  to  the  highest ;  they  suffered,  before 
they  reigned  ;  they  'came  out  of  great  tribulation,  who  are  now 
before  thy  throne;'  and  shall  I  not  be  content  to  come  to  the 
crown  as  they  did  ;  and  to  'drink  of*their  cup,  before  1  sit  with 
them  in  the  kingdom?'  Lord,  I  am  content  to  stay  thy  time,  and 
go  thy  way,  so  thou  wilt  exalt  me  also  in  thy  season,  and  take 
me  into  thy  barn,  when  thou  seest  me  ripe.  In  the  mean  time,  I 
may  desire,  though  I  am  not  to  repine;  I  may  believe  and  wish, 
though  "not  make  any  sinful  haste  ;  I  am  willing  to  wait  for  thee, 
but  not  to  lose  thee;  and  when  thou  seest  me  too  contented  with 
thine  absence,  then  quicken  my  languid  desires,  and  blow  up  the 
dying  spark  of  love;  and  leave  me  not  till  I  am  able  unfeignedly 
to  cry  out,  'As  the  hart  panteth  after  the  water-brooks,  so  panteth 
my  soul  after  thee,  O  God.  My  soul  thirsteth  for  God,  for  the 
living  God;  when  shall  I  come  and  appear  before  God?  My 
conversation  is  in  heaven,  from  whence  I  look  for  a  Saviour. 
My  affections  are  set  on  things  above,  where  Christ  sitteth,  and 
my  life  is  hid.  I  walk  by  faith,  and  not  by  sight;  willing  rathei 
to  be  absent  from  the  body,  and  present  with  the  Lord.' 

"What  interest  hath  this  empty  world  in  me;  and  what  is 
there  in  it  that  may  seem  so  lovely  as  to  entice  my  desires  from 
my  God,  or  make  me  loath  to  come  away?  Methinks,  when  ] 
look  upon  it  with  a  deliberate  eye,  it  is  a  howling  wilderness,  and 
too  many  of  its  inhabitants  are  untamed  monsters.  I  can  view 
all  its  beauty  as  deformity ;  and  drown  all  its  pleasures  in  a  ^ew 
penitent  tears ;  or  the  wind  of  a  sigh  will  scatter  them  away.  O 
let  not  this  flesh  so  seduce  my  soul,  as  to  make  it  prefer  this  weary 
life  before  the  joys  that  are  about  thy  throne !  And  though  death 
itself  be  unwelcome  to  nature,  yet  let  thy  grace  make  thy  glory 
appear  to  me  so  desirable,  that  the  king  of  terrors  may  be  the 
messenger  of  *ny  joy.  Let  not  my  soul  be  ejected  by  violence, 
and  dispossessed  of  its  habitation  against  its  will;  but  draw  it  to 
thyself  by  the  secret  power  of  thy  love,  as  the  sunshine  in  the 
spring  draws  forth  the  creatures  from  their  winter  cells;  meet  it 
half-way,  and  entice  it  to  thee,  as  the  loadstone  doth  the  iron,  and 
as  the  greater  flame  attracts  the  less !  Dispel,  therefore,  the  clouds 
that  hide  thy  love  from  me;  or  remove  the  scales  that  hinder 
mine  eyes  from  beholding  thee  ;  for  the  beams  that  stream  from 
thy  face,  and  the  foretastes  of  thy  great  salvation,  and  nothing 


CONTEMPLATION    EXEMPLIFIED.  259 

else,  can  make  a  soul  unfeignedly  say,  Now  let  thy  servant 
depart  in  peace  !'  But  it  is  not  thy  ordina:y  discoveries  that  will 
here  suffice;  as  the  work  is  greater,  so  must  thy  help  be.  O, 
turn  these  fears  into  strong  desires,  and  this  loathness  to  die  into 
longings  after  thee  !  While  I'must  be  absent  from  thee,  let  my 
soul  as  heartily  groan,  as  my  body  doth  under  its  want  of  health  ! 
If  I  have  any  more  time  to  spend  on  earth,  let  me  live  as  without 
the  world  in  thee,  as  I  have  sometimes  lived  as  without  thee  in 
the  world !  While  I  have  a  thought  to  think,  let  me  not  forget 
thee;  or  a  tongue  to  move,  let  me  mention  thee  with  delight;  or 
a  breath  to  breathe,  let  it  be  after  thee  and  for  thee ;  or  a  knee 
to  bend,  let  it  daily  bow  at  thy  footstool ;  and  when  by  sickness 
thou  confinest  me,  do  thou  'make  my  bed,  number  my  pains,  and 
put  all  my  tears  into  thy  bottle  !' 

"As  my  flesh  desired  what  my  spirit  abhorred,  so  now  let  my 
spirit  desire  that  day  which  my  flesh  abhorreth ;  that  my  friends 
may  not  with  so  much  sorrow  wait  for  the  departure  of  my  soul, 
as  my  soul  with  joy  shall  wait  for  its  own  departure!  Then  'let 
me  die  the  death  of  the  righteous,  and  let  my  last  end  be  like 
his ;'  even  a  removal  to  that  glory  which  shall  never  end  !  Then 
let  thy  convoy  of  angels  bring  my  departing  soul  among  the  per- 
fected spirits  of  the  just,  and  let  me  follow  my  dear  friends  that 
have  died  in  Christ  before  me;  and,  while  my  sorrowing  friends 
are  weeping  over  my  grave,  let  my  spirit  be  reposed  with  thee 
in  rest;  and,  while  my  corpse  shall  lie  rotting  in  the  dark,  let  my 
soul  be  in  'the  inheritance  of  the  saints  in  light!'  O  thou  that 
numberest  the  very  hairs  of  my  head,  number  all  the  days  that  my 
body  lies  in  the  dust ;  and  thou  that ■  writest  all  my  members  in  thy 
book,'  keep  an  account  of  my  scattered  bones?  O,  my  Saviour, 
hasten  the  time  of  thy  return;  send  forth  thy  angels,  and  let  that 
dreadful,  joyful  trumpet  sound!  Delay  not,  lest  the  living  give 
up  their  hopes;  delay  not,  lest  earth  should  grow  like  hell,  and 
thy  church,  by  division,  be  all  crumbled  to  dust;  delay  not,  lest 
thy  enemies  get  advantage  of  thy  flock,  and  lest  pride,  hypocrisy, 
sensuality,  and  unbelief,  prevail  against  thy  little  remnant,  and 
share,  among  them  thy  whole  inheritance,  and  when  thou  comest 
thou  find  not  faith  on  the  earth;  delay  not,  lest  the  grave  should 
boast  of  victory,  and,  having  learned  rebellion  of  its  guest,  should 
refuse  to  deliver  thee  up  thy  due!  O,  hasten  that  great  resur- 
rection-day, when  thy  command  shall  go  forth,  and  none  disobey  ; 
when  'the  sea  and  earth  shall  yield  up  their  hostages,  and  all  that 


260  CONTEMPLATION    EXEMPLIFIED. 

sleep  in  the  grave  shall  awake,  and  t!.e  dead  in  Christ  shall  rise 
first;'  when  the  seed  which  thou  sowest  corruptible,  shall  come 
forth  incorruptible;  and  graves  that  received  rottenness  and  dust, 
shall  return  thee  glorious  stars  and  suns!  Therefore  dare  I  lay 
down  my  carcass  in  the  dust,  intrusting  it,  not  to  a  grave,  but 
to  thee ;  and  therefore  my  flesh  shall  rest  in  hope,  till  thou  shalt 
raise  it  to  the  possession  of  everlasting  rest.  'Return,  O  Lord, 
how  long?  O  let  thy  kingdom  come  !  Thy  desolate  bride  saith, 
Come!'  for  thy  Spirit  within  her  saith,  Come;  and  teacheth  her 
thus  to  'pray  with  groanings  which  cannot  be  uttered  ;  yea,  the 
whole  creation  saith,  Come,  waiting  to  be  delivered  from  the 
bondage  of  corruption  into  the  glorious  liberty  of  the  children 
of  God.'  Thyself  hast  said,  'Surely  I  come  quickly.  Amen. 
Even  so,  Come,  Lord  Jesus  !'  " 

CONCLUSION. 

Thus,  reader,  I  have  given  thee  my  best  advice  for  maintain- 
ing a  heavenly  conversation.  If  thou  canst  not  thus  meditate 
methodically  and  fully,  yet  do  it  as  thou  canst;  only  be  sure  to 
do  it  seriously  and  frequently.  Be  acquainted  with  this  heav- 
enly work,  and  thou  wilt,  in  some  degree,  be  acquainted  with 
God;  thy  joys  will  be  spiritual,  prevalent,  and  lasting,  according 
to  the  nature  of  their  blessed  object;  thou  wilt  have  comfort  in 
life  and  death.  When  thou  hast  neither  wealth,  nor  health,  nor 
the  pleasures  of  this  world,  yet  wilt  thou  have  comfort.  With- 
out the  presence,  or  help,  of  any  friend,  without  a  minister, 
without  a  book,  when  all  means  are  denied  thee,  or  taken  from 
thee,  yet  mayst  thou  have  vigorous,  real  comfort.  Thy  graces 
will  be  mighty,  active,  and  victorious ;  and  the  daily  joy,  which 
is  thus  fetched  from  heaven,  will  be  thy  strength.  Thou  wilt 
be  as  one  that  stands  on  the  top  of  an  exceeding  high  mountain ; 
he  looks  down  on  the  world  as  if  it  were  quite  below  him ;  fields 
and  woods,  cities  and  towns,  seem  to  him  but  little  spots.  Thus 
despicably  wilt  thou  look  on  all  things  here  below.  The  great- 
est princes  will  seem  but  as  grasshoppers;  the  busy,  contentious, 
covetous  world,  but  as  a  heap  of  ants.  Men's  threatenings  will 
be  no  terror  to  thee ;  nor  the  honours  of  this  world  any  strong 
enticement;  temptations  will  be  more  harmless,  as  having  lost 
their  strength ;  and  afflictions  less  grievous,  as  having  lost  their 
sting;  and  every  mercy  will  be  better  known  and  relished.     It 


CONTEMPLAT    ON    EXEMPLIFIED.  261 

is  now,  under  God,  in  thy  own  choice,  whether  thou  wilt  live 
this  blessed  life  or  not;  and  whether  all  this  pains  I  have  taken 
for  thee  shall  prosper  or  be  lost.  If  it  be  lost  through  thy  lazi- 
ness, thou  thyself  wilt  prove  the  greatest  loser.  O  man!  what 
hast  thou  to  mind  but  God  and  heaven?  Art  thou  not  almost 
out  of  this  world  already  ?  Dost  thou  not  look  every  day,  when 
one  disease  or  other  will  let  out  thy  soul?  Does  not  the  grave 
wait  to  be  thine  house ;  and  worms  to  feed  upon  thy  face  and 
heart?  What  if  thy  pulse  must  beat  a  few  strokes  more?  What 
if  thou  hast  a  little  longer  to  breathe,  before  thou  breathe  out  thy 
last ;  a  few  more  nights  to  sleep,  before  thou  sleepest  in  the  dust? 
Alas!  what  will  this  be,  when  it  is  gone?  And  is  it  not  almost 
gone  already?  Very  shortly  thou  wilt  see  thy  glass  run  out, 
and  say  to  thyself,  "My  life  is  done!  My  time  is  gone!  It  is 
past  recalling!  There  is  nothing  now  but  heaven  or  hell  before 
me!"  Where,  then,  should  thy  heart  be  now,  but  in  heaven? 
Didst  thou  know  what  a  dreadful  thing  it  is  to  have  a  doubt  of 
heaven  when  a  man  is  dying,  it  would  rouse  thee  up.  And  what 
else  but  doubt  can  that  man  then  do,  that  never  seriously  thought 
of  heaven  before? 

Some  there  be  that  say,  "It  is  not  worth  so  much  time  and 
trouble,  to  think  of  the  greatness  of  the  joys  above ;  so  that  we 
can  make  sure  they  are  ours,  we  know  they  are  great."  But 
as  these  men  obey  not  the  command  of  God,  which  requires 
them  to  have  their  "conversation  in  heaven,  and  to  set  their 
affections  on  things  above ;"  so  they  wilfully  make  their  own  lives 
miserable,  by  refusing  the  delights  which  God  hath  set  before 
them.  And  if  this  were  all,  it  were  a  small  matter;  but  see 
what  abundance  of  other  mischiefs  follow  the  neglect  of  these 
heavenly  delights.  This  neglect  will  damp,  if  not  destroy,  their 
love  to  God — will  make  it  unpleasant  to  them  to  think  or  speak 
of  God,  or  engage  in  his  service — it  tends  to  pervert  their  judg- 
ments concerning  the  ways  and  ordinances  of  God — it  makes 
them  sensual  and  voluptuous — it  leaves  them  under  the  power  of 
every  affliction  and  temptation,  and  is  a  preparative  to  total  apos- 
tacy — it  will  also  make  them  fearful  and  unwilling  to  die.  For 
who  would  go  to  a  God  or  a  place  he  hath  no  delight  in?  Who 
would  leave  his  pleasure  here,  if  he  had  not  better  to  go  to? 
Had  I  only  proposed  a  course  of  melanchol}',  and  fear,  and  sor- 
row, you  might  reasonably  have  objected.  But  you  must  have 
heavenly  delights,  or  none  that  are  lasting.     Gdd  is  willing  you 


262 


CONTEMPLATION    EXEMP  LIF  lii  u  . 


shoulJ  daily  walk  with  him.  and  fetch  in  consolations  from  the 
everlasting  fountain  :  if  you  are  unwilling,  even  bear  the  loss ;  and 
when  you  are  dying,  seek  for  comfort  where  you  can  get  it,  and 
see  whether  fleshly  delights  will  remain  with  you ;  then  conscience 
will  remember,  in  spite  of  you,  that  you  was  once  persuaded  to 
a  way  for  more  excellent  pleasures — pleasures  that  would  have 
followed  you  through  death,  and  have  lasted  to  eternity. 

As  for  you,  whose  hearts  God  hath  weaned  from  all  things 
here  below,  I  hope  you  will  value  this  heavenly  life,  and  take 
one  walk  every  day  in  the  New  Jerusalem.  God  is  your  love 
and  your  desire  ;  you  would  fain  be  more  acquainted  with  your 
Saviour;  and  I  know  it  is  your  grief  that  your  hearts  are  not 
nearer  to  him,  and  that  they  do  not  more  feelingly  love  him, 
and  delight  in  him.  O,  try  this  life  of  meditation  on  your  heav- 
enly rest!  Here  is  the  mount  on  which  the  fluctuating  ark  of 
your  souls  may  rest.  Let  the  world  see,  by  your  heavenly  lives, 
that  religion  is  something  more  than  opinions  and  disputes,  or  a 
talk  of  outward  duties.  If  ever  a  Christian  is  like  himself,  and 
answerable  to  his  principles  and  profession,  it  is  when  he  is  most 
serious  and  lively  in  this  duty.  As  Moses,  before  he  died,  went 
up  into  Mount  Nebo,  to  take  a  survey  of  the  land  of  Canaan  ;  so 
the  Christian  ascends  the  mount  of  contemplation,  and  by  faith 
surveys  his  rest.  He  looks  upon  the  glorious  mansions,  and  says, 
''Glorious  things  are"  deservedly  "spoken  of  thee,  thou  city  of 
God !"  He  hears,  as  it  were,  the  melody  of  the  heavenly  choir, 
and  says,  "Happy  is  the  people  that  are  in  such  a  case;  yea, 
happy  is  that  people,  whose  God  is  the  Lord  !"  He  looks  upon 
the  glorified  inhabitants,  and  says,  "  Happy  art  thou,  O  Israel  ; 
who  is  like  unto  thee,  O  people,  saved  by  the  Lord,  the  shield 
of  thy  help,  and  who  is  the  sword  of  thine  excellency!"  When 
he  looks  upon  the  Lord  himself,  who  is  their  glory,  he  is  ready, 
with  the  rest,  to  "fall  down  and  worship  Him  that  liveth  for  ever 
and  ever,  and  say,  Holy,  holy,  holy  Lord 'God  Almighty,  who 
was,  and  is,  and  is  to  come!  Thou  art  worthy,  O  Lord,  to 
receive  glory,  and  honour,  and  power!"  When  he  looks  on  the 
glorified  Saviour,  he  is  ready  to  say,  Amen,  to  that  "new  song, 
Blessing,  and  honour,  and  glory,  and  power,  be  unto  him  that 
sitteth  upon  the  throne,  and  unto  the  Lamb  for  ever  and  ever. 
For  thou  wast  slain,  and  hast  redeemed  us  to  God  by  thy  blood, 
out  of  every  kindred,  and  tongue,  and  people;  and  nation;  and 
hast  made  us,  unto  our  God,  kings  and   pries's!"     When   he 


CONTEMPLATION    EXEMPLIFIED.  263 

looks  back  on  the  wilderness  of  this  world,  he  blesses  the  believ- 
ing, patient,  despised  saints;  he  pities  the  ignorant,  obstinate, 
miserable  world,  and  for  himself,  he  says,  as  Peter,  "It  is  good 
to  be  here;"  or,  as  Asaph,  "It  is  good  for  me  to  draw  near  to 
God;  for,  lo,  they  that  are  far  from  thee,  shall  perish."  Thus, 
as  Daniel,  in  his  captivity,  daily  opened  his  window  towards 
Jerusalem,  though  far* out  of  sight,  when  he  went  to  God  in  his 
devotions ;  so  may  the  believing  soul,  in  this  captivity  of  the  flesh, 
look  towards  "Jerusalem,  which  is  above."  And  as  Paul  was 
to  the  Colossians,  so  may  the  believer  be  with  the  glorified  spirits, 
"though  absent  in  the  flesh,  yet  with  them  in  the  spirit,  joying 
and  beholding  their  heavenly  order."  And  as  the  lark  sweetly 
sings,  while  she  soars  on  high,  but  is  suddenly  silenced  when 
she  falls  to  the  earth ;  so  is  the  frame  of  the  soul  most  delightful 
and  divine,  while  it  keeps  in  the  views  of  God  by  contemplation. 
Alas,  we  make  there  too  short  a  stay ;  fall  down  again,  and  lay 
by  our  music! 

But,  "O  thou,  the  merciful  Father  of  spirits,  the  attractive  of 
love,  and  ocean  of  delights,  draw  up  these  drossy  hearts  unto 
thyself,  and  keep  them  there  till  they  are  spiritualized  and 
refined  ;  and  second  thy  servant's  weak  endeavours,  and  per. 
suade  those  that  read  these  lines  to  the  practice  of  this  delightful, 
heavenly  work !  O,  suffer  not  the  soul  of  thy  most  unworthy 
servant  to  be  a  stranger  to  those  joys  which  he  describes  to 
others;  but  keep  me,  while  I  remain  on  earth,  in  daily  breath- 
ings after  thee,  and  in  a  believing,  affectionate  walking  with  thee  ! 
And  when  thou  comest,  let  me  be  found  so  doing;  not  serving 
my  flesh,  nor  asleep  with  my  lamp  unfurnished;  but  waiting 
and  longing  for  my  Lord's  return!  Let  those  who  shall  read 
these  heavenly  directions,  not  merely  read  the  fruit  of  my  stud- 
ies, but  the  breathing  of  my  active  hope  and  love :  that,  if  my 
heart  were  open  to  their  view,  they  might  there  read  the  same 
most  deeply  engraven  with  a  beam  from  the  face  of  the  Son  of 
God;  and  not  find  vanity,  or  lust,  or  pride,  within,  when  the 
words  of  life  appear  without;  that  so  these  lines  may  not  wit- 
ness against  me  ;  but,  proceeding  from  the  heart  of  the  writer, 
may  be  effectual,  through  thy  grace,  upon  the  heart  of  the  reader, 
and  so  be  the  savour  of  life  to  both!      Amen." 

"Glory  be  to  God  in  the  highest;  on  earth  peace,  good-wil' 
towards  men." 

END    OF    THE    SAINTS'    REST. 


GENERAL  UBBARY-U.C.  BERKELEY 


B00tmM?3b 


